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THE IRISH ECCLESIASTICAL RECORD.


OCTOBER, 1864.


"Christian is my name, Catholic my surname", said one of the early
Fathers, when he wished to give an adequate description of his
religious belief. In the same way, the name and surname of this
publication sufficiently indicate its character and scope. First of
all, it is Ecclesiastical, by reason of its subject matter, of the
class which it addresses, and of the sanction under which it appears.
Next, it is Irish, because, to the best of its humble ability, it is
intended to serve the Catholic Church of our native country. Father
Segneri tells us in one of his sermons, that in his day men used
to flock to the religious houses in Italy, eagerly asking: "What
news from Ireland?" Those were the stormy days of the latter half
of the seventeenth century. How often, on such occasions, in the
cool cloisters of Roman colleges, where he had spent so much of his
blameless life, was the name of Archbishop Plunket pronounced by the
old friends to whom his worth was so well known! How many a listener
went straight out from such conferences to pray for his stricken
brethren of the suffering Irish Church! At that time the trials,
the wounds, the sorrows, the triumphs, the hopes of Irish Catholics
were the subject of many a discourse, the anxious care of many a
heart. To-day all this is changed in great part. No foreign preacher
now-a-days would allude to his hearers' widespread interest about
the Irish Church, as one of the signs of the times. And why? Not
because--due allowance made for changes--our country has become less
interesting; for surely our Catholicity, in the bloom of its second
spring, is not less remarkable than it was when torn and beaten to the
ground by persecution. And if fraternal love made our distant brethren
look sorrowfully over the sea upon our Church when in ruins, surely
the same love would teach them not to turn away their eyes from us now
that we are once more setting in fair order the stones that had been
displaced. Brothers share each other's joys as well as each other's
sorrows. The reason of the change is, that Irish Catholic intelligence
does not find its way abroad. There is much to be said about the
Church in Ireland, there are many anxious to hear it, but there is
no messenger to bear the news. It is not, perhaps, too much to say,
that there is less known abroad about the state of the Irish Church in
these days of telegraph and railway, than there was when Dr. Plunket
had to borrow a name under cover of which to write to the internuncio,
and when Irish news was not thought out of place among the _Epistolae
Indicæ et Japonicæ_ of the Jesuit Fathers. The IRISH ECCLESIASTICAL
RECORD will endeavour to meet this want. It will give some account
of the necessities, the progress, the efforts of the Irish Church.
Facts of Ecclesiastical administration, Episcopal letters of general
interest, various documents that go to make up the history of a Church,
shall find their place in its pages. By these means we shall have at
hand a ready answer, when we are asked what are we doing in Ireland.
Otherwise, our silence is likely to be taken as an admission that we
have nothing to show worthy of the _Insula Sanctorum et Doctorum_.

Besides, as the world goes on, history is ever repeating itself, but
with a difference. In Father Segneri's time the Catholics of Italy
asked after the news from Ireland; now it is our turn to ask: "What
news from Rome?" Then the Head was tenderly solicitous about the
suffering members; now the members are troubled for the perils of the
Head. This being the case, it is intolerable that modern journalism,
with its lies, clumsy or clever, should be teachers of Pontifical
history to the Irish Clergy. The sheep should hear the very voice of
the Chief Shepherd, and not the distorted echo of that voice. We want
no unfriendly medium between us and our Holy Father's words as they
run in his Allocutions, Briefs, Decisions, or in the responses of the
Sacred Congregations. It will be the privilege of the RECORD to publish
from genuine copies those documents, which, if left to hostile or
indifferent channels, might otherwise either be cast away as useless or
mutilated in the carrying. In addition, we shall give from time to time
Roman Intelligence of general interest to the Clergy.

A distinguished German scholar has lately said that the candlestick
of theological science has been moved in our days from its primitive
seats, and that upon the German mind has devolved the charge of
becoming the principal support and guardian of theological knowledge.
We do not share this view. The science of Theology being supernational
in its nature, although at a given date it may flourish more in one
country than another, can never become the special property of any.
In Rome, above all, and in Italy generally, in Belgium, in France,
in Spain, in America, as well as in Germany, much is being done for
Theology. The literary and scientific labours of Catholics in all
these countries ought to be better known amongst us. Surrounded by a
literature which, non-Catholic at its best, is fast losing all colour
of Christianity, we have need to profit by all that modern research has
anywhere contributed to the Catholic solution of the great questions
of which the age has been so fertile. Nor is Catholic Ireland without
her own proper treasures to give in exchange for what she receives from
abroad. Not to speak of the actual labours of Irish Divines in Theology
and History, it may be said that few Churches are so rich as ours in
remains of ecclesiastical antiquity of the highest importance. A catena
could be formed from the unpublished writings of Irish Fathers so
complete and so full, that scarcely a single dogma of faith or practice
of religious life would be left outside the circle. Fresh researches
will every day bring new treasures to light, and the application of
sound critical principles will teach us to estimate at their true value
those already in our possession. These remains have been scattered over
many countries, but pious bands are even now bringing them together
once more. The RECORD will tell how the work of restoration progresses,
and give from time to time some of the more valuable documents to the
light.

The RECORD would thus be, in some degree, a link between the clergy of
Ireland and their foreign brethren. It would likewise serve as an organ
for direct communication between the Priests of Ireland themselves.
We have, no doubt, many excellent Catholic newspapers and periodicals
which are of material service to our holy religion. But it is quite
true, nevertheless, that ecclesiastical subjects cannot well be treated
of in publications devoted to general literature. Liturgical decisions,
rubrical questions, remarkable cases, points of theology, notices of
books treating of clerical or pastoral duties, Christian archæology,
if they can gain admission to their pages at all, look strangely out
of place in the midst of an indiscriminate gathering of the changing
topics of the day. Besides, the general reader might complain, were
too much space given in such works to the discussion of new phases of
Protestantism or infidelity, to accounts from the Foreign Missions, to
the claims of Catholic Education; whilst the clergyman would regret to
find his letter or paper on some ecclesiastical matter cut down to a
size altogether out of keeping with its importance. In one word, the
Catholic Clerical body requires a special organ for itself. This want
has been felt in Italy, in France, in Belgium, in Bavaria; and in all
these countries the clergy now have a publication exclusively devoted
to what concerns their sacred calling. We have abundant assurance from
many quarters that these periodicals are esteemed as of great advantage
to the clergy. To-day the IRISH ECCLESIASTICAL RECORD takes an humble
place among them, content to do even a little in so great a work. We
are confident that it will receive the sympathy and support of our
brother Priests of this country; for the feeling that has called it
into existence is a feeling that lies close to the heart of every one
amongst us, namely, a true love for the Catholic Church of Ireland.




PRAYER OF ST. COLGA.


The learned Professor O'Curry devotes the sixteenth and following
lectures of his work on the _Manuscript Materials of Irish History_ to
the early ecclesiastical MSS. In the eighteenth lecture (page 378, and
foll.) he says:--

"The fifth class of these religious remains consists of the prayers,
invocations, and litanies which have come down to us: these I shall set
down in chronological order, as far as my authorities will allow me,
and, when authority fails, guided by my own judgment and experience in
the investigation of these ancient writings".

Of the first piece of this class mentioned by O'Curry, the Prayer of
Saint Aireran, or Aileran the Wise, we hope to treat in a future number
of this RECORD.

"The second piece of this class", he continues, "is the Prayer
or Invocation of _Colgu Na Duinechda_, a classical professor of
Clonmacnoise, who died in the year 789".

In the Martyrology of Donegal, just published by the Irish
Archæological and Celtic Society, we find the following notice of the
Author of this prayer on the 20th of February, the 10th of the Kalends
of March:

"COLGA, Mac Ua Duinechda,[1] _i.e._ Lector of Cluan-mac-nois. It was
he that composed the kind of prayer, called the #Surab Crabhaidh#.[2]
It was to him Paul the Apostle came to converse with him, and to help
him on his road, and he took his satchel of books at Moin-tire-an-áis,
and it was he that pleaded for him to the school of Cluain-mac-Nois,
and the prologue or preface which is before that prayer states that
this Colga was a saint, was a priest, and was a scribe of the saints
of Erin, etc. And there is a Saint Colga, with his pedigree, among the
race of Dathi, son of Fiachra, son of Eochaidh Muidhmhedhoin, and he
may perhaps be this Colga".


[1] Dr. Todd, one of the learned editors, here adds a note:
"_Duinechda._ The later hand inserts here: Marian. vocat. #Caolcu#,
Marianus O'Gorman calls him #Caolchu#". But in the Brussels MS. of M.
O'Gorman, as copied by Mr. O'Curry, the name is written #Colchu#.

[2] That is the Besom or Broom of Devotion. See Colgan, Acta SS. p. 378.

Through the gracious permission of their Lordships the Board of the
Catholic University, who have placed at our disposal the manuscripts
belonging to the late lamented Mr. O'Curry, now in possession of the
University, we are enabled to give our readers this interesting and
valuable document. In doing so we do not pretend to enter on a critical
or philological examination of it. We shall confine ourselves to some
remarks on those points which seem most interesting to ecclesiastics.

Speaking of this document, the learned Professor says: "This prayer is
divided into two parts. The first consists of twenty-eight petitions
or paragraphs, each paragraph beseeching the mercy and forgiveness of
Jesus through the intercession of some class of the holy men of the Old
and New Testament, who are referred to in the paragraph, or represented
by the names of one or more of the most distinguished of them. The
first part begins thus:--'I beseech the intercession with Thee, O Holy
Jesus! of thy four Evangelists who wrote thy Gospel, Matthew, Mark,
Luke, and John'. The second part consists of seventeen petitions to the
Lord Jesus, apparently offered at Mass time, beseeching Him to accept
the sacrifice then made for all Christian Churches, for the sake of the
Merciful Father, from whom He descended upon the Earth, for the sake of
His Divinity, which the Father had overshadowed, in order that it might
unite with His humanity, for the sake of the Immaculate body from which
He was formed in the womb of the Virgin. The second prayer begins thus:
'O Holy Jesus! O Beautiful Friend!' etc., etc."

The prayer is found in the _Leabhar Buidhe Lecain_ (or Yellow Book of
Lecain), in the library of Trinity College, Dublin, (MS. H. 2. 16,
T.C.D., col. 336).

_The Yellow Book of Lecain_ is a volume consisting at present
(notwithstanding many losses) of 500 pages of large quarto vellum; and
with the exception of a few small tracts in somewhat later hands, is
all finely written by Donnoch and _Gilla Isa_ Mac Firbis, in the year
1390. It would appear to have been, in its original form, a collection
of ancient historical pieces, civil and ecclesiastical, in prose and
verse. O'Curry enumerates these pieces at page 191 of his work on the
_MS. Materials of Irish history_.

ORATIO COLGANI sancti[3] (Ua Duinechda, ob. A.D. 789). Sapientis et
Prespiteri et Scripæ omnium Sanctorum incipit qui cunque hanc orationem
cantaverit veram penitentiam et indulgentiam peccatorum habebit et
alias multa gratias, id est, Ateoch fuit a Isa naemh do cheithre
suiscela, etc.

[3] This title is from Michael O'Cleary's copy, made in 1627.--The
Prayer is from a vellum MS. written in 1390.


[PART I.]

1. I beseech the intercession with thee, O holy Jesus, of thy Four
Evangelists, who wrote thy Divine Gospel, viz., Matthew, Mark, Luke,
and John.

2. I beseech the intercession with thee of thy four chief Prophets,
who foretold thy Incarnation, Daniel, and Jeremiah, and Isaiah, and
Ezechiel.

3. I beseech the intercession with thee of the nine degrees of the
Church on Earth, from the Psalm-singer to the Bishop.

4. I beseech the intercession with thee of all the elect who have taken
these degrees from the commencement of the New Testament to this day,
and who shall adopt them from this day to the day of judgment.

5. I beseech the intercession with thee of the nine degrees of the
Heavenly Church, viz., Angels and Archangels, Virtutes, Potestates,
Principatus, Dominationes, Throni, Hirophin, Sarophin.

6. I beseech the intercession with thee of the noble Patriarchs, who
foretold thee through the spiritual mysteries.

7. I beseech the intercession with thee of the twelve Minor Prophets,
who figured thee.

8. I beseech the intercession with thee of the Twelve Apostles, who
loved, and who desired, and who adhered to, and who followed, and who
chose thee before all others.

9. I beseech the intercession with thee of all thy sons of pure
virginity throughout the world, both of the Old Testament and the New
Testament, together with the youthful John, thine own bosom child.

10. I beseech the intercession with thee of all the repentant saints,
with Peter the Apostle.

11. I beseech the intercession with thee of all the perfect virgins of
the world, with the Virgin Mary, thine own Holy Mother.

12. I beseech the intercession with thee of all the repentant widows,
with Mary Magdalene.

13. I beseech the intercession with thee of all righteously tempted
persons, with afflicted Job, who was visited with tribulations.

14. I beseech the intercession with thee of all the holy martyrs of the
whole world, both of the Old Testament and of the New Testament, from
the beginning of the world to Eli and Enoch, who shall suffer the last
martyrdom on the brink of the judgment; with Stephen, with Cornelius,
with Cyprian, with Lawrence, with Georgius, with Germanus.

15. I beseech the intercession with thee of all the holy monks who made
battle for thy sake throughout the whole world, with Eliam, and with
Elisium, in the Old Testament; with John, with Paul, with Anthony, in
the New Testament.

16. I beseech the intercession with thee of all the chosen of the
Patriarchal Law, with Abel, with Seth, with Eli, with Enoch, with
Abraham, with Isaac, with Jacob.

17. I beseech the intercession with thee of all the chosen of the
written Law, with Moses, with Jesu, with Calep, with Aaron, with
Eliazar, and with Jonas.

18. I beseech the intercession with thee of all the chosen of the Law
of the Prophets, with Elias and with Elisium; with David, with Solomon.

19. I beseech the intercession with thee of all the chosen of the Law
of the New Testament, with thine own Holy Apostles, and with all the
saints to the end of the world.

20. I beseech the intercession with thee of all the holy bishops who
founded the ecclesiastical city in Jerusalem, with Jacob of the knees,
thine own holy brother.

21. I beseech the intercession with thee of all the holy bishops who
founded the ecclesiastical city in Rome, with Lin, with Cleit, with
Clement.

22. I beseech the intercession with thee of all the holy bishops who
founded the ecclesiastical city in Alexandria, with Mark the Evangelist.

23. I beseech the intercession with thee of all the holy bishops who
founded the ecclesiastical city after them, with the Apostle Peter.

24. I beseech the intercession with thee of the holy Innocents of the
whole world, who suffered crucifixion and martyrdom for thee, with the
two thousand one hundred and forty _youths_ who were murdered by Herod
in Bethlehem of Juda, with the boy Ciric.

25. I beseech the intercession with thee of all the hosts of the
perfect, righteous elders, who preached of thee in their old age, and
their perfection, and their righteousness, with Eligib in the Old
Testament, and with the noble, perfect, righteous elder Simeon, at
the beginning of the New Testament, who caught thee upon his wrists
and upon his knees and upon his arms, rejoicing over thee, when he
said: Nunc dimitte secundum tuum Domine secundum verbum tuum in pace.
Quia viderunt oculi mei salutem tuam. Quod parasti antefaciem omnium
populorum lumen adrevelationem gentium et gloriam plebis tuae Israel.

26. I beseech the intercession with thee of all the holy disciples,
who learned all the spiritual knowledge, both of the Old Testament and
the New Testament, with the seventy-two disciples.

27. I beseech the intercession with thee of all the perfect teachers,
who preached the spiritual sense (#sians#), with the seventy-two
disciples themselves, and with the Apostle Paul, that thou take me
this night, O Holy Trinity, under thy protection and shelter, and
with ardour to defend me and to protect me from the demons with
all their solicitations, and from all the creatures of the world;
from the desires, from the transgressions, from the sins, from the
disobediences, from the dangers of this world; from the pains of the
next; from the hands of enemies and all dangers; from the fire of Hell
and eternity; from disgrace before the face of God; from the pursuit of
demons, that they prevail _nought_ with us in our passage to the other
world; from the dangers of this world; from every person whom God knows
to be unfriendly to us throughout the ten points of the Earth. May God
put away from us their fury, their power, their valour, their bravery,
their cunning; may God light up meekness, and charity, gratitude, and
mercy, and forgiveness in their hearts, and in their thoughts, and in
their souls, and in their minds, and in their bowels.


[PART II.]

1. O Holy Jesus

O Beautiful Friend.

O Star of the Morning.

O Full Noonday Sun.

O Resplendent.

O Noble torch of the righteous, and of the truth, and of the eternal
life, and of eternity.

O Fountain ever new, everlasting.

O Heart's-love of the illustrious Patriarchs.

O Longing of the Prophets.

O Master of Apostles and Disciples.

O Bestower of the Law.

O Precursor of the New Testament.

O Judge of the Judgment Day.

O Son of the Merciful Father, without a Mother in Heaven.

O Son of the truly perfect Virgin Mary, without a father on Earth.

O true brother of the heart.

2. For the sake of thy consanguinity, hear the supplication of this
poor miserable being, that thou receive the offering for all Christian
Churches and for myself.

3. For the sake of the Merciful Father, from whom thou didst come unto
us upon Earth.

4. For the sake of thy Divinity, which that Father modified so as to
receive thy humanity.

5. For the sake of the Immaculate Body from which thou didst come (wert
formed) in the womb of the Virgin.

6. For the sake of the Spirit with the seven forms, which descended
upon that body in unity with thyself and with thy Father.

7. For the sake of the holy womb from which thou didst receive that
body without destruction of virginity.

8. For the sake of the holy following, and the holy pedigree from which
that body descended, from the body of Adam to the body of Mary.

9. For the sake of the seven things which were foretold of thee on
Earth, namely, thy conception, thy birth, thy baptism, thy crucifixion,
thy burial, thy resurrection, thy ascension, thy coming to the judgment.

10. For the sake of the holy tree upon which thy side was torn.

11. For the sake of the innocent blood which trickled upon us from that
tree.

12. For the sake of thine own body and blood, which are offered upon
all the holy altars which are in all the Christian Churches of the
world.

13. For the sake of all the scriptures in which thy news is recorded.

14. For the sake of all the truth in which thy resurrection is recorded.

15. For the sake of thy charity, which is the head and the top of all
the testaments, ut dicitur, caritas super exaltat omnia.

16. For the sake of thy royal kingdom, with all its rewards and
glorious gifts and music.

17. For the sake of thy mercy, and thy forgiveness, and thy loving
friendship, thy own bountifulness, which is more extensive than all
wealth, that I may obtain the forgiveness and the annihilation of my
past sins from the beginning of my life to this day, after the words
of David, who said: Beati quorum remissæ sunt iniquitates et quorum
tecta sunt peccata, id est: dispense, and give, and bestow thy holy
grace and thy holy spirit to defend and shelter me from all my present
and future sins; and to light up in me all truth, and to retain me
in that truth to the end of my life, and that thou receive me at the
end of my life into Heaven, in the unity of illustrious patriarchs
and prophets, in the unity of Apostles and Disciples, in the unity of
Angels and Archangels, in the unity which excels all unities, that is,
in the unity of the bright, holy, all-powerful Trinity, Father, and
Son, and Holy Spirit. For I can effect nothing unless I effect it in
the language of the Apostle Paul, who said: Quis me liberavit a corpore
mortis hujus peccati nisi gratia tua Domine Jesu Christe qui regnas in
secula seculorum. Amen.

       *       *       *       *       *

The dogmatic importance of this document is very great, as showing the
belief of the Church of Ireland on many points, which are now set down
by Protestants as of recent introduction.

We are struck in the first part with the invocation of the saints,
whose powerful intercession is asked, not with God the Father only, but
with the Son of God made man, the Mediator of God and man, Christ our
Lord; and the intercession with Him is asked of the saints of the Old
Testament as well as of the New.

In the nine degrees of the Church on Earth, (3) we find allusion to the
four minor and three greater orders, of which the names are given by
the Council of Trent; and to them are added the office of bishop, which
is the completion of the priesthood, and that of psalm-singer, which,
as we are told by an ancient Irish canon, was given to any clerk, not
by episcopal ordination, but by delegation from a priest.

The nine choirs of blessed spirits (5) are those mentioned by Saint
Gregory (Hom. 34 in Evang. ante med.), and are enumerated almost in
the same order: "Novem Angelorum ordines dicimus, quia videlicet
esse testante sacro eloquio scimus: Angelos, Archangelos, Virtutes,
Potestates, Principatus, Dominationes, Thronos, Cherubim, atque
Seraphim. Esse namque Angelos et Archangelos pene omnes sacri eloquii
paginae testantur. Cherubim vero atque Seraphim saepe, ut notum est,
libri Prophetarum loquuntur. Quatuor quoque ordinum nomina Paulus
Apostolus ad Ephesios enumerat, dicens: Supra omnem Principatum et
Potestatem et Virtutem et Dominationem. Qui rursus ad Colossenses
scribens, ait: Sive Throni, sive Potestates, sive Principatus,
sive Dominationes. Dum ergo illis quatuor, quae ad Ephesios dixit,
conjunguntur Throni, quinque sunt ordines; quibus dum Angeli et
Archangeli, Cherubim atque Seraphim, conjuncta sunt, proculdubio novem
esse Angelorum ordines inveniuntur". We ought, perhaps, to add that
the coincidence with Saint Gregory's enumeration is not, perhaps,
altogether casual, for there is reason to believe that in the eighth
century there was in Ireland a very extensive acquaintance with that
great pontiff's writings.

In the verses (9, 11) St. Colga clearly shows the feeling of the
ancient Church of Ireland with respect to the practice of holy
virginity, and in honouring the ever blessed Mother of God. "I beseech
the intercession with Thee of all thy sons of pure virginity, etc. I
beseech the intercession with Thee of all the perfect virgins of the
world, with the Virgin Mary, Thine own holy Mother, O Son of the truly
perfect Virgin Mary".

In verse (14) our saint seems to allude to the special honour in which
Saint Germanus of Auxerre was held in Ireland, perhaps on account of
his close connection with our holy Apostle, Saint Patrick. Saint Colga
invokes him along with some of the most distinguished saints of the
early Church; and as if to mark the great labours of that apostolic
man, the holy men with whom he joins him are all martyrs.

The honour to be shown to the monastic state is indicated by
associating (15) with all _the holy monks who made battle for thy sake
throughout the whole world_, the great names of Elias and Eliseus under
the Old Law, and of John the Baptist, Paul, the first hermit, and
Anthony, the first founder of the monastic state, in the New Testament.

In the next eight verses the prayer follows a chronological order: our
Saint first invokes the early patriarchs: Abel, Seth, etc., to Jacob.
He then calls upon the _chosen of the written Law_, including Moses,
Josue, etc., and the chosen of the law of the Prophets--Elias, Eliseus,
David, and Solomon. He then passes to the New Testament, begging the
intercession of _thine own holy Apostles_, and all the saints to the
end of the world. Saint James, "Frater Domini", is then mentioned as
first bishop of Jerusalem, which was the earliest of the Churches; then
follow all _the holy bishops who founded the ecclesiastical city in
Rome_. After them mention is made of Mark the Evangelist, the founder
of the Church of Alexandria. And then, as if to sum up under one
heading the whole Church of Christ on Earth, and to indicate its chief
foundation and corner-stone after our Lord Himself, our Saint, still
addressing the Son of God, exclaims "I beseech the intercession with
Thee of all the holy bishops who founded the ecclesiastical city, after
them, with the Apostle Peter". Were it not for this special invocation
of Saint Peter, it might seem strange that his name was omitted when
invoking the holy bishops of the Church of Rome; but our Saint seems
to wish to call upon him here, not in connection with any particular
Church, but in his relation to the whole ecclesiastical edifice, the
city of God, which is the Church.

In indicating the holy bishops who founded the ecclesiastical city in
Rome, St. Colga follows the order of the Canon of the ancient Roman
Liturgy: Linus, Cletus, Clement, showing by this the close connection
of our ancient Church with the other churches of Europe, and especially
with the Church of Rome. Whether this be really the chronological
order, is (as all are aware) a _vexata questio_ among ecclesiastical
historians. Nearly all the monuments and authorities bearing on this
point set down Saint Linus as the immediate successor of the Prince of
the Apostles; and, although Saint Augustine (Epistola ad Generosum) and
Saint Optatus of Milevi (Lib. 2, adv. Parmenianum, cap. 3) give Saint
Clement as next in order to Saint Linus, still the weight of testimony
is in favour of the order followed by our Saint. Eusebius (Hist.
Eccles. lib. 3, cap. 16), says: "Per id tempus Clemens Romanam adhuc
gubernabat Ecclesiam, qui post Paulum et Petrum Episcopalis illius
dignitatis gradum obtinuit: Linus primus erat, secundus Anacletus".
From the concurrent testimony of almost all the ancient writers, Saint
Irenaeus, Eusebius, Saint Epiphanius, Saint Optatus, Saint Augustine,
etc., Anacletus and Cletus were one and the same person. A confirmation
of this ancient tradition, regarding the immediate successors of Saint
Peter, has been found within the last three years in the excavations
made by our indefatigable fellow-countryman, Father Mullooly, O.P.,
under the actual church of Saint Clement in Rome, of which he is
prior. In one of the frescoes which adorned the old church over which
the present basilica is raised, we find a picture of Saint Clement
enthroned by Saint Peter. The apostle has one foot on the step of the
throne upon which he is placing his disciple, while Saint Linus and
Saint Cletus stand by, as if assisting at the installation of one
who was their successor, as well as Saint Peter's. These paintings
were executed in the ninth century, during the pontificate of Pope
Nicholas I., of whom mention is made in another part of them. In this
representation of the enthronement by Saint Peter of Saint Clement,
although not his immediate successor, we seem to have a confirmation
of Tertullian's assertion: That Saint Clement was consecrated bishop
by the Prince of the Apostles. "Edant ergo", he says, speaking of the
heretics of his day, "edant ergo origines Ecclesiarium suarum evolvant
ordinem Episcoporum ita per successionis ab initio decurrentem,
ut primus ille Episcopus aliquem et Apostolis, vel Apostolicis
viris, qui tamen cum Apostolis perseveraverit, habuerit auctorem et
antecessorem. Hoc enim modo Ecclesiae Apostolicae census suos deferunt,
sicut Smyrnaeorum Ecclesia Polycarpum ab Joanne conlocatum refert,
sicut _Romanorum Clementem a Petro ordinatum itidem_, perinde utique
et ceterae exhibent, quos ab Apostolis in Episcopatu constitutos
Apostolici seminis traduces habeant" (Lib. de Praescript. cap. 32).
Linus, Cletus, and Clement were, therefore, the founders of the
ecclesiastical city of Rome after Peter, and as such are invoked by our
Saint; while Peter is the representative, the first of all the holy
bishops who founded the Church throughout the world; the chief of that
episcopacy, of which Saint Cyprian says: "Episcopatus unus est, cujus a
singulis in solidum pars tenetur".




THE SEE OF ARDAGH IN THE SIXTEENTH CENTURY.


We are indebted to the learned priest of the Roman Oratory, Father
Theiner, for some valuable papers connected with the See of Ardagh in
the sixteenth century, published in his recent work, "Vetera Monumenta
Hibernorum et Scotorum historiam illustrantia" (_typis Vaticanis_,
1864), the more important on account of the general darkness which
shrouds our Ecclesiastical history of that period, and of the
inextricable confusion in which the succession of bishops in the See of
Ardagh seemed hitherto involved.

During the first years of the century, this see was governed by
Dr. William O'Farrell, who, together with the mitre, retained
the hereditary chieftaincy of his family, and was styled by his
contemporaries Bishop of Ardagh and Dynast of Annaly. The brief of his
appointment to the episcopal see is dated the 4th of August, 1479 (ap.
Theiner, pag. 486), and Ardagh is described as having been rendered
vacant by the demise of John, his immediate predecessor. The new bishop
is said to be descended from the ancient chieftains of that district,
and he is styled Abbot of the Cistercian Monastery of St. Mary's of
Lera, better known by its more modern name of Granard; he is, moreover,
described as remarkable for his learning, piety, and every virtue which
should adorn the episcopal character.

Dr. William O'Farrell governed the see of Ardagh for thirty-seven
years, and died in 1516. The historian Ware, anxious to find room for
two supposed bishops, viz.--_Thomas O'Congalan_, and _Owen_, who should
have presided over this see between 1500 and 1510, asserted that Dr.
O'Farrell resigned his see many years before his death. However, these
two bishops never held the see of Ardagh; they were Bishops of Achonry,
and the Latin name of that diocese, _Achadensis_, probably gave
occasion to the error of the learned writer.

In Father Theiner's collection there is another document of the
year 1517, which illustrates this point. It is entitled "Processus
Consistorialis", that is, a consistorial inquiry for the appointment of
a successor to Dr. O'Farrell. This consistorial record presents to us
a series of very important monuments. It opens with a letter of King
Henry VIII., addressed to the great Pope Leo X., and dated Greenwich,
26th July, 1517. We give the whole original text of this letter, as it
forms such a contrast with the subsequent iniquitous career of that
unfortunate monarch:

"Sanctissimo Clementissimoque Dño. nostro Papae.

"Beatissime Pater, post humillimam commendationem et devotissima
pedum beatorum oscula. Expositum nobis fuit Cathedralem Ecclesiam
Ardakadensem perexigui census ac proventus in dominio nostro Hiberniae
per obitum Reverendissimi in Christo patris, Dñi. Wilhelmi ejus
novissimi Episcopi, impraesentia vacare suoque pastore esse destitutam,
et cogitantibus tum nobis ei providere propositus fuit venerabilis vir
Magister Rogerius O'Moleyn, Cathedralis Ecclesiae Cluamensis canonicus,
vir modestus, circumspectione, probitate et doctrina non mediocriter
probatus, quem et nos idoneum existimavimus cui dictae Ecclesiae
Ardakadensis cura committatur eique praeficiatur. Quocirca Vestrae
Sanctitati eum commendamus ut eundem Magistrum Rogerium praedictae
Ecclesiae praeficere ac Episcopum et Pastorem constituere dignetur,
quod et honori atque utilitati ejusdem Ecclesiae futurum putamus et
nobis erit admodum gratum: et felicissime valeat Vestra Beatitudo. Quam
Deus Altissimus longaevam conservat", etc.

In the next place the Cardinal to whose care had been entrusted the
inquiry as to the merits of Dr. O'Malone, presents a petition to the
Holy Father, in which he states that the Vice-Chancellor of the Roman
Church, to whom the task should belong, being impeded by sickness,
it had become his duty to propose the candidate for the vacant see:
a diligent investigation being made, Roderick O'Malone, canon of
Clonmacnoise, recommended by the English king, was found to be a person
well suited for that important post, and as he was actually present
in the city of Rome, his Eminence prays the Holy Father to sanction
without delay his appointment to the See of Ardagh.

The evidence of three Irish witnesses in regard of the vacant see is
also produced. From their depositions we cull the following particulars:

1. That the Diocese of Ardagh formed part of the Ecclesiastical
Province of Armagh, and was vacant for about a year, by the death of
_William_, its last Bishop.

2. That the town of Ardagh was situated in a hilly country, surrounded
by woods and forests. In this town there were no more than four houses,
all built of wood, and its inhabitants were very few, in consequence of
the continual quarrels between the late bishop and his neighbours; for
Dr. O'Farrell had wished to insist upon his rights as chief dynast of
Annaly; but some of his clansmen refused to recognize his claims, and
having assembled their forces, assailed and reduced to absolute ruin
the mere remnant of the former city of Ardagh.

3. The cathedral shared in the ruin of the metropolitical city. Its
walls alone were now standing. There was only one altar, and it was
canopied by the azure vault of Heaven. Moreover, there was only one
priest in the district, and the Holy Sacrifice was rarely offered up.
There was neither sacristy, nor belfry, nor bell; in fact, there were
scarcely vestments and altar ornaments sufficient for one Mass, and
these were ordinarily kept in a common box in the body of the church.

4. The _Deanery_ is valued at ten ducats, equal to £2 10s. The
archdeacon's revenue was eight ducats. There were also twelve Canons
and a few minor Prebendaries of little or no income. The extent of the
diocese is said to be about twenty miles, and, it is added that there
were some few rural benefices in the patronage of the bishop.

5. As regards the bishop elect, Dr. Roderick O'Malone, he is described
as "honestis parentibus natus aetatis annorum fere XL., sanus mente
et corpore, ac bonae conversationis et famae, in jure canonico bene
instructus et litteratus, ac in sacerdotii ordine constitutus et ad
ipsius Ecclesiae regimen et gubernationem aptus et idoneus" (p. 521.).
The Holy See readily approved of the appointment of such a worthy
successor of St. Mel, and in the hope that through the prudence and
zeal of such a bishop, the ancient Diocese of Ardagh would soon regain
its former splendour, Dr. O'Malone was proclaimed in consistory of 4th
December, 1517. He was moreover permitted to retain his former canonry
and benefice in Clonmacnoise, on account of the poverty of the see of
Ardagh; for, though it was rated in the books of the Apostolic Datary
with the tax of 33-1/3 ducats, its whole annual revenue was now reduced
to the sum of ten ducats.

Such are the principal points of this important consistorial record, as
far as it relates to the Diocese of Ardagh. There are, however, some
incidental statements introduced into it which may not be uninteresting
to the reader:

"The island of Hibernia", it says, "was called Ierne (Iuverna) in the
time of Pliny, and at a later period received from the barbarians the
name Ireland (i.e. Western Land). The inhabitants of the coasts which
look towards England, are somewhat modernized in the usages of life;
the remainder of the island retains its primitive simplicity, and uses
wooden or straw houses. The great majority of the population roams
through the open country following their flocks; they travel barefoot,
and are fond of plunder. The chief produce of the island is corn; its
horses are of a superior merit, being swifter than those of England,
and at the same time having a softer and more agreeable pace. They
were formerly known as _Asturcons_, having come from the Asturias in
Spain. Amongst the chief saints of Ireland are numbered Sts. Malachy,
Cathaldus, and Patrick, by whom the inhabitants were first led to the
fold of Christ. It gave birth to William Ocham, who was famed for his
skill in Dialectics, and flourished under Pope John XXII.; as also to
Richard Fitz Ralph, Archbishop of Armagh and Cardinal, who about 1353
was conspicuous for his learning and writings".

This statement in regard of Dr. Fitz Ralph decides the controversy
which was raised by Ware, as to the fact of this archbishop having
been decorated with the Roman purple. Raffaelle da Volterra expressly
attested it: but Ware deemed the silence of Ciacconius and other
historians conclusive against his claim. However, the Roman Consistory
itself now confirms the statement of Volterra, and hence we may further
deduce another important conclusion, that, viz., in general the silence
of Ciacconius and other such historians is of little weight in regard
of our Irish prelates, especially when their elevation to the purple
has positive testimony in its favour, such, for instance, as is more
than once met with in the writings of Lopez and others.

Dr. Roderick O'Malone continued to govern the see of Ardagh till the
year 1540, under which year his death is recorded in the _Annals of
the Four Masters_. His successor was Dr. Patrick Mac Beathy Mac Mahon,
of the Order of St. Francis, whose appointment is registered in the
Consistorial Acts on 14th November, 1541, the see being described as
vacant _per obitum Roderici_.

During the first years of Dr. Mac Mahon's episcopate, the temporalities
of the see were possessed by Richard O'Ferral, who, being temporal
dynast of the district, wished also to enjoy the episcopate, and
had his usurpation readily confirmed by the crown. The writ for his
consecration bears date the 22nd of April, 1542, when already the
canonically appointed bishop had for six months dispensed the bread of
life to the faithful of Ardagh. It was only in 1553, on the demise of
the schismatical nominee, that the Catholic bishop was allowed his full
rights and privileges, and received possession of the temporalities of
the see.

Dr. Mac Mahon died in 1576, and had for his successor another member of
the Franciscan Order, Richard Mac Brady, who was proclaimed bishop of
Ardagh in the Consistory of 16th January, 1576-7. He, however, held the
see for little more than three years, and was then transferred to the
diocese of Kilmore. His successor as bishop of Ardagh was the renowned
Edmund Mac Gauran, who, being translated to the Primatial See on the
1st July, 1587, closed his career by adding his name to the long list
of the martyrs of Ireland.

It is now time to draw a few practical conclusions from the historical
facts which we have thus faintly sketched.

1. In the first place, the assailants of the Catholic cause contend
that Henry VIII., when assuming to himself the appointment of bishops
to the Irish sees, and rejecting as nugatory the sanction of Rome,
merely continued the long-practised usage of England, and asserted the
time-honoured privileges of his crown. Now we have seen the submissive
letter with which Henry himself petitions Pope Leo to confirm Dr.
O'Malone in the see of Ardagh; and hence it results that the course
subsequently pursued by the English monarch was confessedly an
usurpation of the rights of the Vicar of Christ and a trampling on the
traditions of the kingdom.

2. We have also seen how the schismatical bishop, D. Richard O'Ferral,
can have no claim to be ranked amongst the successors of St. Mel.
The canonically appointed bishop was already engaged for six months
in dispensing the food of life to his flock, when the schismatical
nominee was intruded into the see of Ardagh. During Elizabeth's reign
another Protestant bishop was similarly nominated to this see. His
name was Lisach O'Ferral, and as we learn from Harris, his letters
patent bear date the 4th November, 1583. This date alone suffices for
his condemnation. The Catholic bishop was long before divinely chosen
to rule that spiritual fold; and a rival bishop appointed by royal
authority must be regarded not as a true shepherd, but as a plunderer
whose mission it is to scatter the flock of Christ.

3. We have also seen how the so-called Reformation was ushered into the
diocese of Ardagh. The altar was despoiled, the cathedral was in ruins,
and the general destruction which dismantled the material house of God,
seemed to forebode the spiritual desolation which should soon prevail.
It is now cheering to contemplate the happy change that reigns in that
favoured diocese. Once more the altars are clothed with gladness; a
noble cathedral, which is an ornament not to the diocese alone, but to
the whole island, honours the memory of St. Mel; and we may confidently
hope that under the wise guidance of its holy bishop and clergy, this
material restoration is the harbinger and token of the spiritual
progress of its faithful people, and of the rapid strides made by the
whole country in regaining its former proud position as _Island of
Saints_.

                                                                P. F. M.




THE SACRED CONGREGATION OF RITES ON THE SIGNS OF MARTYRDOM IN THE
CATACOMBS.


DECREE.

Postquam saeculo XVI., laboribus praesertim et studiis Antonii Bosi
iterum sacra suburbana patuere Coemeteria, quae a saeculo VIII. exeunte
Summorum Pontificum cura penitus interclusa remanserant ne barbari
Romanum solum devastantes ibi aliquam inferrent profanationem, in iis
conquiri coeperunt Martyrum corpora quae adhuc ibidem permanebant in
loculis abscondita. Tutissimum dignoscendi sacra haec pignora signum
a majorum traditione receptum erant phialae vitreae vel figulinae
cruore tinctae, aut crustas saltem sanguineas occludentes, quae vel
intra vel extra loculos sepultorum affixae manebant. Attamen aliquibus
visum fuit viris eruditis alias praeter sanguinem admittere notas,
quibus ipsi Martyres distingui autumabant. Verum ut in re tanti
momenti inoffenso procederetur pede, placuit Clementi IX. Summo
Pontifici singularem deligere Congregationem, quae ex Sanctae Romanae
Ecclesiae Cardinalibus, aliisque doctissimis viris constaret, eique
hac super re gravissimum commisit examen. Haec Congregatio quae postea
a Sacris Reliquiis et indulgentiis nomen habuit, argumentis omnibus
perpensis, die 10 aprilis anni 1668 decretum hoc tulit: "_Cum in
Sacra Congregatione Indulgentiis, Sacrisque Reliquiis praeposita de
notis disceptaretur, ex quibus verae Sanctorum Martyrum Reliquiae
a falsis et dubiis dignosci possint; eadem Sacra Congregatio, re
diligenter examinata, censuit, Palmam et Vas illorum sanguine tinctum
pro signis certissimis habenda esse: aliorum vero signorum examen in
aliud tempus rejecit_". Decretum hujusmodi duorum fere saeculorum
decursu fideliter servatum est, quamvis praeterito vertente saeculo
nonnulli selecti scriptores de Phialae sanguineae signo diversimode
dubitaverint; quibus praecipue gravissima Benedicti XIV. auctoritas
obstitit, quum in Literis Apostolicis ad Capitulum Metropolitanae
Ecclesiae Bononiensis de S. Proco Martyre ex Coemeterio Thrasonis cum
vase sanguinis effosso edoceret: "_Ipsi debetur cultus et titulus
Sancti, quia procul dubio nulli unquam venit in mentem quantumvis acuto
ingenio is fuerit, et cupidus quaerendi, ut aiunt, nodum in scirpo,
nulli, inquam, venit in mentem dubitatio, quod Corpus in Catacumbis
Romanis inventum cum vasculo sanguinis aut pleno, aut tincto, non
sit Corpus alicujus qui mortem pro Christo sustinuerit_". At nostris
hisce diebus alii supervenere viri eruditione aeque pollentes, et
in sacrae Archeologiae studiis valde periti, qui vel scriptis, vel
etiam voluminibus editis adversus Phialam sanguineam utpote indubium
Martyrii signum decertarunt. Sanctissimus autem Dominus Noster PIUS
PAPA IX., de Decreti illius robore et auctoritate haud haesitans, quum
videret tamen eruditorum difficultates in ephemeridibus tum catholicis,
tum heterodoxis divulgari, ad praecavendum quodlibet inter fideles
scandalum sapientissime censuit, ut hujusmodi difficultates in quadam
peculiari Sacrorum Rituum Congregatione severo subjicerentur examini.
Peculiaris vero Congregatio haec nonnullis ex ejusdem Sacrorum Rituum
Congregationis Cardinalibus, Praelatis Officialibus, ac selectis
ecclesiasticis viris pietate, doctrina, prudentia, rerumque usu eximie
praeditis constituta prae oculis habens universam argumentorum seriem,
nec non fidelem ejusdem Secretarii relationem, quum omnia accuratissima
ponderaverit disquisitione die 27 Novembris vertentis anni duobus his
propositis dubiis:

I. _An Phialae vitreae, aut figulinae sanguine tinctae quae ad loculos
sepultorum in Sacris Coemeteriis vel intus vel extra ipsos reperiuntur,
censeri debeant Martyrii signum?_

II. _An ideo sit standum vel recedendum a Decreto Sacrae Congregationis
Indulgentiarum, et Reliquiarum, diei 10 Aprilis 1668?_

Respondit ad primum: "AFFIRMATIVE";

Respondit ad secundum: "PROVISUM IN PRIMO".

Ideoque declaravit confirmandum esse decretum anni 1668.

Facta autem de praemissis Sanctissimo Domino Nostro PIO PAPAE IX.
a subscripto Secretario accurata omnium expositione, Sanctitas Sua
sententiam Sacrae Congregationis ratam habuit et confirmavit, atque
praesens decretum expediri praecepit.

Die 10 Decembris 1863.

            C. EPISCOPUS PORTUEN. ET S. RUFINAE CARD. PATRIZI,
                                               S. R. C. PRAEF.

                              _D. Bartolini S. R. C. Secretarius._

This Decree of the Sacred Congregation of Rites contains the decision
of a most important and interesting question. The decision itself is
prefaced by an historical summary by help of which even those who
hear of the question for the first time, are placed in a position to
understand without trouble its nature and bearing. It is unnecessary
to say anything concerning the early phases of the controversy about
the value of the phial of blood, as a sign of martyrdom. Nor, after the
decision just delivered, is it necessary to dwell upon the difficulties
that have been urged in our own day against the ancient practice. In
face of the clear and explicit declaration of the Sacred Congregation,
such difficulties lose in Catholic eyes all the value which once might
have been claimed for them. Nevertheless, it will not be without
advantage to make some observations on the objections which have
furnished the matter for the rigorous examination alluded to in the
Decree.

Three of these objections are deserving of special attention.

1. Many of the sepulchres marked by the presence of the phial of
blood bear, likewise, the names of consuls who flourished after the
reign of Constantine. Now, the reign of Constantine put an end to the
persecutions and brought peace to the Church. How, then, can the phials
of blood be a sign of martyrdom, when they appear upon graves opened
to receive those who died when the period of martyrdom had passed?

This difficulty, so serious at first sight, becomes much less serious
when we consider that we must except from the number of these
inscriptions, all such as belong to the reign of Julian the Apostate,
in whose days there was certainly no lack of martyrs. This deduction
made, the number of inscriptions, hitherto found, marked with the names
of consuls posterior to Constantine, and in connection with the phial
of blood, amounts to the comparatively insignificant number of about
thirty. To account for this number of martyrs after Constantine, it
is not necessary, on the one hand, to suppose a general persecution;
and on the other, we have ample testimony to the existence of partial
persecutions and outbreaks against the Christians, more than sufficient
to have caused the death of a much greater number. In the first
place, some of the Christian emperors were Arians, and as such little
careful to protect the Catholics against the fury of the Pagans or of
the heretics. Saint Felix II., Eusebius the Priest, and many others
received the crown of martyrdom from this cause. In the next place,
the orthodox emperors generally did not reside at Rome, which they
governed by prefects, who were for the most part Pagans. Besides, the
Roman nobility long continued, not only Pagan, but violently attached
to Pagan superstitions. Among the people, too, there were many Pagans
whose rage at the decay of their own religion, was provoked still more
by the sight of the progress made by Christianity.

The state of Rome during this period will best be understood by the two
following facts. In the year 369, the Prefect of Rome having rebuilt
the portico of the Dei Consenti under the Capitol, whilst Valentinian
I. was Emperor, and Saint Damasus was Pope, was bold enough to place
on its front an inscription still to be read: "Deorum Consentium
Sacrosancta Simulachra". The famous Altar of Victory, in the Capitol,
was kept in its place of honour as late as the reign of Theodosius,
notwithstanding the efforts of the preceding emperors to remove it.
Nor could even that great emperor effect its removal without exciting
tumults on the part of the Pagan senators. In such a state of society,
lasting more or less for a century and a half, is it hard to find a
place for the martyrdom of many and many a Christian?

2. The second difficulty is as follows: Many of the graves marked by
the phial of blood are also marked by the presence of that special form
of the monogram of Christ which belongs to the period of Constantine;
they cannot, therefore, be the graves of martyrs.

What has been already said in reply to the first difficulty applies
equally to the second. But is it certain that the use of the monogram
in question does not go farther back than the time of Constantine?
There is good reason to believe that it is by no means certain. In many
portions of the catacombs which, undoubtedly, were excavated before the
fourth century, tablets have been found most distinctly marked with
this form of monogram. Besides, the same form is sometimes found close
by other forms which are beyond doubt of most remote antiquity, and
this, too, in corridors which, for the most part, appear to have been
excavated before the time of Constantine. Examples of this collocation
are to be seen in the cemetery of Cyriaca, in that of Maximus, or
Saint Felicitas, in the Via Salaria Nuova, in the cemetery of Saint
Hypolytus, in the cemetery of Saint Agnes. It is the well-considered
opinion of almost all antiquarians, that the use of the monogram
alluded to in the difficulty was by no means infrequent at the close of
the third and the commencement of the fourth century--that is to say,
at the period of the persecution of Dioclesian.

3. The third difficulty denies the supposition that the slight red
coating found on the side of the phials, has been deposited there
from blood. Some have been bold enough to say that it is due to the
Eucharistic species of wine which the vessels once contained, and
which gradually dried up; others say that it has been caused by the
decomposition of the glass, or that water trickling through the reddish
earth has left behind it a coloured sediment upon the vessel's sides.
But it results from careful chemical analysis, frequently repeated,
that the red coating is due to the presence of the colouring matter
of the blood, and not to any of the causes above recited. The opinion
which ascribes it to the Eucharistic species is, above all others,
singularly destitute of proof from history or monuments.

Since the publication of the Decree we have given above, an important
discovery has been made in the Basilica Ambrosiana of Milan, which goes
far to justify the accuracy of the decision of the Sacred Congregation.
In the year 386 Saint Ambrose discovered at Milan the relics of the
two illustrious Milanese martyrs, Saints Gervasius and Protasius. He
caused them to be translated to the Basilica, and buried them beneath
the altar, on the right or Gospel side. "This spot", said he, in his
discourse on the occasion, "I had destined for myself, for it is meet
that the bishop should repose where he was wont to offer the Divine
Sacrifice. But to these sacred victims I give up the right portion".
Saint Ambrose died in 397, and was buried on the left or Epistle side
of the same altar, beneath which he had placed the bodies of the holy
martyrs.

In the ninth century Anglebert II., Bishop of Milan, placed in one and
the same urn the remains of the three saints, and built over them a new
altar, which was so richly ornamented with gold and precious stones
that it has ever since been styled the Pallio d'Oro. This altar has
remained intact down to our days. On the evening of the 15th January,
1864, the authorities of the Basilica, in course of excavations
directed by the provost and a special commission, made search for the
primitive sepulchre in which Saint Ambrose had laid the two martyrs.
They found it formed of slabs of rare marbles, and within it a little
earth mixed with small fragments of bones, together with a fragment of
an ampolla or glass phial. Of this ampolla, the illustrious Cavalier
De Rossi, in his _Bulletino di Archeologia Cristiana_ (_anno_ ii.,
_No._ 3, _p._ 21), thus writes: "It now remains for me to speak of a
fact lately established by chemical science--a fact of the greatest
importance, and worthy of the attentive consideration of all students
of Christian archæology. In Biraghi's first account (of the discoveries
in the Basilica Ambrosiana) we read that the bottom of a glass ampolla
was found in the sepulchre to the right, that is, in the sepulchre
of the martyrs Gervasius and Protasius. The same gentleman has since
written to me to say that a chemical analysis of the deposit found in
the fragment of phial has resulted in the discovery of the presence of
blood. Now, this is certainly the most notable instance we have of a
phial containing blood being placed at the sepulchre of martyrs known
as such to history, and what especially distinguishes this ampolla
beyond every other are the solemn words of the great Doctor Saint
Ambrose, which have especial reference to it. He had discovered the
tomb of Saints Gervasius and Protasius, and describing his discovery
in a letter to his sister Marcellina, he says that within the urn he
found 'plurimum sanguinis'. In the same epistle he adds: 'Sanguine
tumulus madet, apparent cruoris triumphales notae, inviolatae reliquiae
loco suo et ordine repertae avulsum humeris caput' (_Ep._ xxii. _ad
Marcellin._). It was of the blood of the same martyrs that Gaudentius,
of Brescia, uttered the well-known words: 'Tenemus sanguinem gypso
collectum, qui testis est passionis' (_Serm. in ded. SS._ XL. _Mart._).
But neither Ambrose nor any one else had informed us that besides the
blood copiously sprinkled in the sepulchre, and in which the chalk or
cement was soaked, there was also some collected in a glass ampolla.
The late discovery certifies to this fact, and shows that phials filled
or stained with blood were placed in the sepulchres of martyrs, and
that these phials were alluded to in the celebrated words of Ambrose
and his contemporaries, who speak of blood found in tombs, and bearing
witness to martyrdom. This important fact comes most opportunely to
strengthen the principle followed by the Church; and lately confirmed
by a new decree of the Congregation of Rites, namely, that the
bloodstained ampolla was placed in the sepulchres of martyrs to the end
that it might bear witness to their glorious death for the faith of
Christ".




UNIVERSITY EDUCATION IN IRELAND.


There are two Universities recognized by law in this country. One
of these, the University of Dublin, or Trinity College, although it
has shown of late years a more liberal spirit towards Catholics than
formerly, must always remain essentially Protestant in character, until
the way is open for Catholics to be appointed on its governing body--a
change, of which there does not appear to be the slightest probability.

As a matter of fact, its governing body, consisting of the provost and
senior fellows, are _all_ members of the Church as by law established,
and, with two exceptions, are Protestant clergymen. The other fellows,
and the scholars on the foundation, are likewise Protestants; and
this in a city where, of a population of 254,000, only 58,000 are
Protestants (of all denominations), and in a country in which only 11.8
per cent. of the inhabitants are members of the Established Church.

It is true that within the last few years some scholarships of small
value have been opened for Catholics and Dissenters. Masters of
Arts, even such of them as are not Protestants, have votes in the
election of members to represent the University in Parliament; but
these scholarships are not on the foundation, the holders of them do
not belong to the corporation, and no Catholic has any share in the
government of the University, nor (with one trifling exception) in
its teaching. Trinity College was founded for the purpose (as stated
in its original charter) of destroying Catholicity and promoting the
ascendancy of the Established Church in Ireland. It has religiously
endeavoured to discharge that trust; and, although some of its members
have been and are men of liberal and enlarged views, still it continues
to the present day the work given it to do by its foundress, Queen
Elizabeth. At this moment there is a Protestant bishop in Ireland
who was a Catholic till he entered Trinity College; the same can be
said of the archdeacon of another diocese, and his two brothers; the
female members of the families of these dignitaries still remain good
Catholics; and on the list of the fellows, professors, and scholars of
the University itself, are the names of several who were baptized in
the Catholic faith, and declared themselves Protestants when wishing
to become members of the University of Dublin! What wonder, then,
that Catholics should be unwilling to leave the chief education of
the country in the hands of the Protestant University of Dublin, more
especially since it has been observed that a very large proportion of
the Catholics who have studied there, cease during their University
course to be communicants in the Church to which they still belong
by name? What wonder that Catholics should consider it a hardship to
be forced, if they wish to get University education near home, to
seek it in an institution from whose dignities and management they
are excluded, in which an antagonistic creed is always put forward
ostentatiously in a position of superiority, while the faith of their
fathers, if it be not contemned and scoffed at, is systematically
treated with silent indifference, or with supercilious patronage? What
wonder that Catholics being declared by Act of Parliament "freemen"
in every way equal to their Protestant fellow-countrymen, should be
unwilling to continue begging as a favour at the gates of such an
institution for the academical honours and distinction to which they
are entitled as a right? It is absurd that in the metropolis of a
free country, containing inhabitants of various religions, a handful
of clergymen of one denomination should pretend to a monopoly of
University education; should hold in their hands the keys of knowledge,
doling it out as they please, and obliging even those whose faith they
denounce as idolatry and superstition, to send their sons to their
schools. Would such a system be allowed in any other country? Would a
few Catholic priests be allowed, even for one hour, to monopolize the
University education of Protestant England?

We need not be surprised, then, that the number of Catholics entering
Trinity College has steadily diminished during the last thirty years,
and that they now form only six per cent. of the total number of
entrances. In the official return contained in the last report of
the Census Commissioners, we find that on the 17th May, 1861, of one
hundred and forty-seven students resident in Trinity College, only five
were Catholics.

In order to remedy, in some measure, this evil, the late Sir Robert
Peel founded the Queen's Colleges. But the remedy was ineffectual.
These colleges incurred the reprobation of the authorities of the
Catholic Church, and, consequently, by far the greater part of
Catholics object to these institutions on conscientious grounds, and
many of them on political and social grounds also.

According to the last census, there were in Ireland in 1861,
ninety-eight classical schools under the management of societies or
boards, and two hundred and three private classical schools. The
total number of pupils in these schools was 10,346, of whom 5,118,
or about one-half, were Catholics. There were also 1,242 Catholics
returned as receiving collegiate education on the 17th of May of
that year. We have thus a total of 6,360 Catholic youths receiving
a superior education in Ireland. Few, if any, of the Catholic
institutions to which these pupils belong look with favour on the
existing universities. On the other hand, none of these youths ought
to be excluded from University education on account of conscientious
objections: and yet by far the greater number are practically excluded
at present, at least they are excluded from participation in the
highest University dignities, and from the management of those seats
of learning and centres of intellectual progress, one of which is
essentially Protestant, the other is condemned by their Church. Is this
justice? is it equality? is it intellectual freedom?

The unfairness of the present system will appear more clearly, if we
consider the question of professional education. In the profession of
the Law, out of 758 barristers in Ireland in 1861, 216 were returned
as Catholics; 674 out of 1,882 attorneys; of 2,358 physicians and
surgeons, 761 were Catholics; and 210 out of 419 apothecaries, many
of whom hold a medical license. Of 1,065 members of other liberal
professions, not ecclesiastics, the Census Commissioners state that 358
belonged to the Catholic religion; and of 267 professors in colleges,
and tutors, 141 held the same faith. To these we must add 83 law
students, 40 of whom are Catholics; and 329 Catholic medical students
out of a total of 954. We have thus 2,729 Catholics out of a total of
7,758 persons engaged in the liberal professions, or aspiring to them.

Let us now see the disabilities under which this large number, more
than one-third of the whole, labour, when on conscientious grounds they
object, as is generally the case, to existing University arrangements.

With respect to the profession of the Law and to Attorneys, the
following arrangement is at present in force by Act of Parliament, or
by the resolution of the Benchers.

All graduates of Trinity College or of the Queen's University can be
called to the Bar at the end of _three_ years from the date of their
registration as law students; while non-graduates are inadmissible to
such call until the expiration of _five_ years from such date.

Graduates are obliged to attend only _two_ courses of lectures,
_either_ at the King's Inns or at Trinity College, _or_ (in the case
of students of the Queen's University) at any one of the Provincial
Colleges; while non-graduates are required to attend _four_ courses,
viz.:--two courses at the King's Inns, and two additional courses at
Trinity College. Moreover, graduates are required to attend _twelve_
terms' commons, viz.: six in the King's Inns and six in any Inn in
London; while non-graduates are required to attend _seventeen_,
terms' commons, viz.: nine in the King's Inns and eight in England.
Finally, the fees payable by graduates are less than those imposed upon
non-graduates.

With regard to the apprentices of solicitors and attorneys, all
matriculated students of Trinity College and of the Queen's Colleges
are exempt from the preliminary examination imposed upon all other
apprentices who have not been so matriculated. They may further be
admitted to the practice of their profession two years earlier than
non-matriculated apprentices, and are exempt from one of the courses of
lectures appointed by the Benchers for such apprentices.

From this it appears that Catholics, and indeed all who object to the
Protestant University and to the Queen's Colleges, are delayed in their
course to a profession one or two years longer than the graduates
of the favoured institutions, and are obliged to attend additional
lectures and to pay extra fees, irrespectively of their proficiency
in literature and science, or in law. Nearly one thousand Catholics
(930) must submit to these inconveniencies, or must, on the one hand,
choose between a University founded to maintain the ascendancy of the
Established Church in Ireland, and, on the other hand, institutions
condemned by their Church.

With respect to the Medical Profession, every one knows the high value
set by practitioners, and by the public, on the title and degree of
"Doctor of Medicine". Now, no one can obtain that high distinction in
Ireland unless by becoming a member of one of the two Universities
recognized by law; and the 329 Catholic medical students must either
give up all chance of that honour and professional advantage, or
trample under foot their self-respect, if, contrary to their religious
principles, they enter one of the institutions which their faith
condemns.

As to professors in colleges, and tutors, besides the injustice to
the persons themselves, there is no one but must see the injury
inflicted on the education of the nation, when more than one-half of
the teachers in its superior schools and colleges are obliged to forego
the advantages of University education (we ought in their case rather
to say, the necessary training for their important office, which can
be had only in an University), or to secure it with the fear which
nearly all Catholics feel of forfeiting more sacred advantages, of
endangering more important interests. And although some persons may
deem these fears excessive, still, has any one the right to tamper
with these religious opinions? Is it fair or reasonable to place such
trammels on men in the pursuit of the highest education? In fine, is it
just to oblige parents to choose for their sons either half-educated
tutors, or else men whose views may have become unsettled on matters
most important, most sacred to their eyes in their children's
education--men who have been trained in an institution which Catholics,
as a body, reject and repudiate?

The Census Commissioners, in the report referred to, remark: "The high
proportion of members of the Established Church receiving intermediate
instruction (as compared to Catholics) is due in a great measure to the
numerous endowments in connection with that Church, and to the relation
existing between many of these endowments and the University of
Dublin". Might they not have added, that this disproportion is also due
to the fact, that little or no inducements are held out to Catholics to
pursue University studies, or rather, that no University career is left
open to the large number of Catholics who, on conscientious grounds,
object to the Protestant University and to the Queen's Colleges?
The following sentences in the Report seem fully to bear us out in
this remark: "The very small proportion of Roman Catholic students
receiving University instruction requires, perhaps, more explanation,
because they are taken from the class of those undergoing intermediate
instruction, which has an absolute majority over the Protestants of the
same class. If, however, we deduct from the number of Roman Catholics
pursuing classical studies those who pass to the College of Maynooth,
All Hallows, and several Continental seminaries, to follow up their
studies preparatory for the priesthood, the disproportion will appear
less, when we take into account that nearly all the candidates for
the ministry of the Established Church graduate in the University
of Dublin, to which they contribute a very large proportion of its
students". It might be asked: Why ought the Catholic students here
referred to, be deprived of the advantages of University education, if
they wished for them, as they are enjoyed by ecclesiastical students in
Belgium, Prussia, and Austria?

The Report then continues: "Taking an average for ten years of the
numbers graduating in the University of Dublin and Queen's University,
we obtain a representation of the number receiving University
instruction yearly in Ireland not very far removed from the truth. That
average is 335, or 0.006 per cent. of the entire population. This being
so, we regret to say that, as compared with other European countries,
Ireland occupies a lower place than several--namely, than Prussia,
Austria, or Belgium; the first mentioned of those countries having
had, in 1852, 0.028 per cent.; the second, in 1853-4, 0.026; and the
last, in 1850, 0.017 per cent. of her population engaged in University
studies; so that whatever advantage any one section of the Irish people
may seem to have over any other in this respect, much yet remains to
be done by all before the entire population of Ireland can take a
prominent rank among civilized countries in the cultivation of liberal
studies"--_Report of Census Commissioners_, page 60.

The "much which remains to be done" is, we submit, to take off the
restrictions on University education which still remain, and to allow
Catholics who conscientiously object to the Protestant University and
to the Queen's Colleges, to gain University honours and distinctions
without violating their religious principles. At present they are
excluded, practically, from University education on account of their
religious opinions. Let these disabilities be removed, either by
placing on an equality with the other Universities the Catholic
University, which is founded on the principles they admit, as the
others are based on principles antagonistic to them; or else establish
one central University of Ireland, an institution which will be, not
a teaching, but an examining and graduating body, before which all
who desire degrees or other academical honours may equally present
themselves, and where every man, no matter under what system he has
studied, will find his religious convictions respected, and will be
asked not where or how he has learned, but what he knows--a University,
which, with some necessary modifications, will be for Irish Catholics,
and indeed for all Ireland, what the London University is for the
Dissenters of England.

If precedents for either of these plans be asked for, they will be
found, for the first, in the Catholic University of Laval, Quebec,
chartered by her present Majesty; and for the other, in Belgium, and in
the University of Sydney.




LITURGICAL QUESTIONS.

(_From M. Bouix's "Revue des Sciences Ecclesiastiques"._)


1. Should the altar-charts be placed on the altar except at the time of
Mass?

2. Should the preacher wear his beretta while preaching?

3. Should the little bell be rung at the moment when Benediction is
given with the Blessed Sacrament?

4. Should the thurifer incense the Blessed Sacrament whilst Benediction
is being given?

       *       *       *       *       *

1. It is usual in certain churches not only to leave the altar-charts
permanently on the altar, but also to place them on it as an ornament
during vespers and other functions, and even to furnish with them
altars at which Mass is not said. Now, it is quite certain that
whatever specially belongs to the Mass should not be on the altar
except during the Holy Sacrifice. The Rubric of the Missal prescribes
that the altar-charts should be prepared before Mass, and does not
suppose that they remain permanently on the altar. Except at Mass
time, and even during the celebration of the divine office, the altar
ought to remain covered. In the _Caeremoniale Episcop._, l. 2, c.
1, n. 13, we read that the acolytes should uncover the altar before
the incensation at the _Magnificat_. "Interim duo acolyti procedunt
ad altare, elevantes hinc inde anteriorem partem superioris tobalae,
seu veli super altare positi, illamque conduplicant usque ad medium".
Nothing is more opposed to the spirit of liturgical rules than objects
for which there is no use. Altar-charts are not a decoration, but are
made to serve a purpose; therefore they should be displayed when they
are wanted. Care should also be taken that they be legible, and not, as
sometimes happens, rather pictures than anything else.

2. The Rubric of the _Caeremon. Episcop._ is clear on this point: "Mox
surgit, et capite coöperto incipit sermonem."--(l. 1, c. 22, n. 3).
According to the Rubric of the Missal, the preacher uncovers his head
as often as he pronounces the holy names of Jesus and Mary, or of the
saint whose feast is being celebrated. In order not to do this too
often, he should avoid a too frequent mention of their names. "Si SS.
nominum Jesu uel Mariæ fiat mentio", says Lohner (_Instr. Pract._, t.
1., p. 50), "caput discoöperire debet (concionator); si tamen saepe
sint repetenda, utatur potius nomine Christi, Redemptoris, Dominæ
nostrae, C[oe]li Reginæ, aut similibus".

We may remark, however, that this regulation of the Rubric is an
exception to the general rule. The general rule is, that ecclesiastics
in church or choir are never covered except when seated, unless those
who, _paramentis induti_, move from place to place without passing
before the clergy. A priest who goes from the sacristy to the choir, or
to any other part of the church, if he do not wear at least the stole,
should not wear his beretta. Much less should he wear the beretta if he
be not in choir habit.

3. No author speaks of this usage. There appears, therefore, no reason
why it should be introduced. We would not venture to say that it ought
to be suppressed. However, it appears more becoming to reserve for Mass
the use of the small bell, and to ring during Benediction the large
bells of the church, as is the custom in Rome.

4. During Benediction the thurifer may incense the Blessed Sacrament on
his knees, as at High Mass; but it is better to omit such incensation.
The first of these assertions rests upon various decrees of the Sacred
Congregation of Rites; the second upon authority, especially that of
Gardellini.

_1st Decree._--"Cum non una sit auctorum sententia, nec eadem Ecclesiae
praxis quoad incensationem SS. Sacramenti dum populo cum ipso
impertitur benedictio, R. P. Fr. Paschalis a Platea Branculi sacerdos
ordinis minorum ... S. R. C. sequentia dubia enodanda proposuit,
nimirum: 1. Num utraque auctorum sententia, videlicet eorum qui
affirmant et eorum qui denegant talem thurificationem adhibendam tuto
teneri possit? 2.... 3. Quatenus respondeatur in sensu denegantium, an
usus, sive consuetudo incensandi, ubi viget, sit de medio tollendus?
Respons. _Servetur Rituale Romanum_"--(Dec. 11 Sept., 1847, No. 5105,
q. 1, d. 3).

_2nd Decree._--"Utrum conveniens sit, quod cæremoniarius vel
thuriferarius incenset SS. Eucharistiæ Sacramentum cum populo
benedictio impertitur, uti fit in elevatione SS. Sacramenti in Missa
solemni? Respons. _Non praescribi_" (Decret. 11 Sept., 1847, No. 5111,
q. 9).

The Rubric of the Ritual referred to in the first decree does not speak
of this incensation. In the second the usage appears to be tolerated,
but is not prescribed.

Gardellini, § xxxi., No. 23, thus speaks:

    "Heic loci altera se offert quæstio, num scilicet
    thuriferarius, dum sacerdos benedicit populum debeat,
    incensare Sacramentum? Silentium, quod tenent Caeremoniale,
    Rituale, Instructio clementina, et auctores fere omnes,
    qui caeteroquin nihil omiserunt de iis, quae in sacra hac
    actione servanda sunt, plane suadet hanc incensationem esse
    omittendam. Nihilominus Cavalerius ... et Tetamus, qui eum
    sequitur ... innixi quodam decreto ... existimant faciendam
    esse, vel saltem in arbitrio relinqui. Videtur tamen magis
    congruere contrariam sententiam consentaneam silentio
    Caeremonialis, Ritualis, et Instructionis. Cur enim in his,
    licet enumerentur ritus et caeremoniae ommnes servandae, de
    hac una ne verbum quidem fit? Non alia est ratio, nisi quia
    locum habere nequit. Si quaeris: cur? Dicam: quia dignior
    id est sacerdos, jam Sacramentum thurificavit, nec inferior
    debet postea thurificationem iterare. Dum benedicitur populus
    supplet vices incensi bonus adorationis odor. Nec me commovent
    assertum decretum et Missalis rubrica. Nam ad illud quod
    attinet, jam supra notavi decretum illud non reperiri in
    regestis S. R. C. ac penitus ignorari a qua congregatione vel
    cujus auctoritate datum fuerit; et forte nihil aliud est, nisi
    privatum responsum ad consultationem factam alicui Rubricarum
    perito, qui potius variam ecclesiarum consuetudinem attendens,
    quam rationum vim, respondit: Servari posse alterutram. Quod
    vero spectat rubricam Missalis, longe diversa militat ratio.
    Ideo enim rubrica praescribit in Missa solemni: _Thuriferarius
    genuflexus in cornu epistolae ter incensat Hostiam, cum
    elevatur, et similiter calicem, posito incenso in thuribulo
    absque benedictione_, tum quia unica haec est incensatio,
    quae ad Sacramentum adolendum fit in Missa, solemni, tum quia
    alius non est thuriferario dignior, qui eo fungatur munere;
    nam sacerdos celebrat, diaconus ei assistit, subdiaconus
    impeditus est patena, cæremoniarius invigilat ut quisque suo
    fungatur officio. Id adeo verum est, ut in Missa defunctorum
    cum dignior thuriferario subdiaconus non sit impeditus,
    Sacramentum incensat jubente rubrica: _Subdiaconus non tenet
    patenam post celebrantem, sed tempore elevationis Sacramenti in
    cornu epistolae illud incensat_. Contra vero cum benedicendus
    est populus cum Sacramento, curnam iteranda erit thurificatio
    per acolythum, si jam ab omnium in ea actione ministrantium
    dignissimo, celebrante scilicet, peracta fuerat? Si has
    rationes parvi fieri oportere existimas, haud contemnendum
    censeas librorum ritualium silentium, qui certe hanc
    thurificationem demandassent, quemadmodum jusserunt fieri ad
    hymni cantum ante orationem. Haec dixi, ne quid magis congruum
    mihi videtur, praeterirem: caeterum absit ut velim turbas
    movere, ac damnare consuetudinem, quae licet minus conveniat,
    ritus tamen substantiam non laedit. Cum autem eadem consuetudo
    in bene multis ecclesiis obtineat, difficillimum esset eamdem
    penitus eliminare".




DOCUMENTS.


I.

_Venerabili Fratri Gregorio Archiepiscopo Monacensi et Frisingensi._

PIUS PP. IX.

Venerabilis Frater Salutem et Apostolicam Benedictionem. Tuas libenter
accepimus Litteras die 7 proxime elapsi mensis Octobris datas, ut
Nos certiores faceres de Conventu in ista Monacensi civitate proximo
mense Septembri a nonnullis Germaniae Theologis, doctisque catholicis
viris habito de variis argumentis, quae ad theologicas praesertim
ac philosophicas tradendas disciplinas pertinent. Ex Litteris Tibi
Nostro jussu scriptis a Venerabili Fratre Mattheo Archiepiscopo
Neocaesariensi, Nostro et Apostolicae hujus sedis apud istam Regiam
Aulam Nuntio, vel facile noscere potuisti, Venerabilis Frater, quibus
Nos sensibus affecti fuerimus, ubi primum de hoc proposito Conventu
nuntium accepimus, et postquam agnovimus quomodo commemorati Theologi
et viri ad hujusmodi Conventum invitati et congregati fuere. Nihil
certe dubitare volebamus de laudabili fine, quo hujus Conventus
auctores fautoresque permoti fuere, ut scilicet omnes Catholici viri
doctrina praestantes, collatis consiliis conjunctisque viribus,
germanam catholicae Ecclesiae scientiam promoverent, eamque a nefariis
ac perniciosissimis tot adversariorum opinionibus conatibusque
vindicarent ac defenderent. Sed in hac sublimi Principis Apostolorum
Cathedra licet immerentes collocati asperrimis hisce temporibus,
quibus sacrorum Antistitum auctoritas, si unquam alias, ad unitatem
et integritatem catholicae doctrinae custodiendam, vel maxime est
necessaria, et ab omnibus sarta tecta servari debet, non potuimus non
vehementer mirari videntes memorati Conventus invitationem privato
nomine factam et promulgatam, quin ullo modo intercederet impulsus,
auctoritas et missio ecelesiasticae potestatis, ad quam proprio ac
nativo jure unice pertinet advigilare ac dirigere theologicarum
praesertim rerum doctrinam. Quae sane res, ut optime noscis, omnino
nova ac prorsus inusitata in Ecclesia est. Atque iccirco voluimus,
Te, Venerabilis Frater, noscere hanc Nostram fuisse sententiam, ut
cum a Te, tum ab aliis Venerabilibus Fratribus Sacrorum in Germania
antistitibus probe judicari posset de scopo per Conventus programma
enuntiato, si nempe talis esset, ut veram Ecclesiae utilitatem
afferret. Eodem autem tempore certi eramus, Te, Venerabilis Frater,
pro pastorali Tua sollicitudine ac zelo omnia consilia et studia esse
adhibiturum, ne in eodem Conventu tum catholicae fidei ac doctrinae
integritas, tum obedientia, quam omnes cujusque classis et conditionis
catholici homines Ecclesiae auctoritati ac magisterio praestare omnino
debent, vel minimum detrimentum caperent. Ac dissimulare non possumus,
non levibus Nos angustiis affectos fuisse, quandoquidem verebamur, ne
hujusmodi Conventu sine ecclesiastica auctoritate congregato exemplum
praeberetur sensim usurpandi aliquid ex jure ecclesiastici regiminis
et authentici magisterii, quod divina institutione proprium est Romano
Pontifici, et Episcopis in unione et consensione cum ipso S. Petri
Successore, atque ita, ecclesiastico ordine perturbato aliquando unitas
et obedientia fidei apud aliquos labefactaretur. Atque etiam timebamus,
ne in ipso Conventu quaedam enunciarentur ac tenerentur opiniones et
placita, quae in vulgus praesertim emissa et catholicae doctrinae
puritatem et debitam subjectionem in periculum ac discrimen vocarent.
Summo enim animi Nostri dolore recordabamur, Venerabilis Frater, hanc
Apostolicam Sedem pro gravissimi sui muneris officio debuisse ultimis
hisce temporibus censura notare ac prohibere nonnullorum Germaniae
Scriptorum opera, qui cum nescirent decedere ab aliquo principio,
seu methodo falsae scientiae, aut hodiernae fallacis philosophiae,
praeter voluntatem, uti confidimus, inducti fuere ad proferendas ac
docendas doctrinas dissentientes a vero nonnullorum sanctissimae fidei
nostrae dogmatum sensu et interpretatione, quique errores ab Ecclesia
jam damnatos e tenebris excitarunt, et propriam divinae revelationis
et fidei indolem et naturam in alienum omnino sensum explicaverunt.
Noscebamus etiam, Venerabilis Frater, nonnullos ex catholicis, qui
severioribus disciplinis excolendis operam navant, humani ingenii
viribus nimium fidentes, errorum periculis haud fuisse absterritos, ne
in asserenda fallaci et minime sincera scientiae libertate abriperentur
ultra limites, quos praetergredi non sinit obedientia debita erga
magisterium Ecclesiae ad totius revelatae veritatis integritatem
servandam divinitus institutum. Ex quo evenit, ut hujusmodi catholici
misere decepti et iis saepe consentiant, qui contra hujus Apostolicae
Sedis ac Nostrarum Congregationum decreta declamant ac blaterant,
ea liberum scientiae progressum impedire, et periculo se exponunt
sacra illa frangendi obedientiae vincula, quibus ex Dei voluntate
eidem Apostolicae huic obstringuntur Sedi, quae a Deo ipso veritatis
magistra et vindex fuit constituta. Neque ignorabamus, in Germania
etiam falsam invaluisse opinionem adversus veterem scholam, et adversus
doctrinam summorum illorum Doctorum, quos propter admirabilem eorum
sapientiam et vitae sanctitatem universalis veneratur Ecclesia. Qua
falsa opinione ipsius Ecclesiae auctoritas in discrimen vocatur,
quandoquidem ipsa Ecclesia non solum per tot continentia saecula
permisit, ut ex eorumdem Doctorum methodo, et ex principiis communi
omnium catholicarum scholarum consensu sancitis theologica excoleretur
scientia, verum etiam saepissime summis laudibus theologicam eorum
doctrinam extulit, illamque veluti fortissimum fidei propugnaculum et
formidanda contra suos inimicos arma vehementer commendavit. Haec sane
omnia pro gravissimi supremi Nostri Apostolici ministerii munere, ac
pro singulari illo amore, quo omnes Germaniae catholicos carissimam
Dominici gregis partem prosequimur, Nostrum sollicitabant et angebant
animum tot aliis pressum angustiis, ubi, accepto memorati Conventus
nuntio, res supra expositas Tibi significandas curavimus. Postquam
vero per brevissimum nuntium ad Nos relatum fuit, Te Venerabilis
Frater, hujusce Conventus auctorum precibus annuentem tribuisse veniam
celebrandi eumdem Conventum, ac sacrum solemni ritu peregisse, et
consultationes in eodem Conventu juxta catholicae Ecclesiae doctrinam
habitas fuisse, et postquam ipsius Conventus viri per eumdem nuntium
Apostolicam Nostram imploraverunt Benedictionem, nulla interposita
mora, piis illorum votis obsecundavimus, Summa vero anxietate Tuas
expectabamus Litteras, ut a Te, Venerabilis Frater, accuratissime
noscere possemus ea omnia, quae ad eumdem Conventum quovis modo possent
pertinere. Nunc autem cum a Te acceperimus, quae scire vel maxime
cupiebamus, ea spe nitimur fore, ut hujusmodi negotium, quemadmodum
asseris, Deo auxiliante, in majorem catholicae in Germania Ecclesiae
utilitatem cedat. Equidem cum omnes ejusdem Conventus viri, veluti
scribis, asseruerint, scientiarum progressum, et felicem exitum in
devitandis ac refutandis miserrimae nostrae aetatis erroribus omnino
pendere ab intima erga veritates revelatas adhaesione, quas catholica
docet Ecclesia, ipsi noverunt ac professi sunt illam veritatem, quam
veri catholici scientiis excolendis et evolvendis dediti semper tenuere
ac tradiderunt. Atque hac veritate innixi potuerunt ipsi sapientes
ac veri catholici viri scientias easdem tuto excolere, explanare,
easque utiles certasque reddere. Quod quidem obtineri non potest, si
humanae rationis lumen finibus circumscriptum eas quoque veritates
investigando, quas propriis viribus et facultatibus assequi potest,
non veneretur maxime, ut par est, infallibile et increatum Divini
intellectus lumen, quod in christiana revelatione undique mirifice
elucet. Quamvis enim naturales illae disciplinae suis propriis
ratione cognitis principiis nitantur, catholici tamen earum cultores
divinam revelationem veluti rectricem stellam prae oculis habeant
oportet, qua praelucente sibi a syrtibus et erroribus caveant, ubi
in suis investigationibus et commentationibus animadvertant, posse
se illis adduci, ut saepissime accidit, ad ea proferenda, quae plus
minusve adversentur infallibili rerum veritati, quae a Deo revelatae
fuere. Hinc dubitare nolumus, quin ipsius Conventus viri commemoratam
veritatem noscentes ac profitentes, uno eodemque tempore plane rejicere
ac reprobare voluerint recentem illam ac praeposteram philosophandi
rationem, quae etiamsi divinam revelationem veluti historicum factum
admittat, tamen ineffabiles veritates ab ipsa divina revelatione
propositas humanae rationis investigationibus supponit, perinde ac
si illae veritates rationi subjectae essent vel ratio suis viribus
et principiis posset consequi intelligentiam et scientiam omnium
supernarum sanctissimae fidei nostrae veritatum et mysteriorum, quae
ita supra humanam rationem sunt, ut haec nunquam effici possit idonea
ad illa suis viribus et ex naturalibus suis principiis intelligenda
aut demonstranda. Ejusdem vero Conventus viros debitis prosequimur
laudibus, proptereaquod rejicientes, uti existimamus, falsam inter
philosophum et philosophiam distinctionem, de qua in aliis Nostris
Litteris ad Te scriptis loquuti sumus, noverunt et asseruerunt, omnes
catholicos in doctis suis commentationibus debere ex conscientia
dogmaticis infallibilis catholicae Ecclesiae obedire decretis. Dum
vero debitas illis deferimus laudes, quod professi sint veritatem,
quae ex catholicae fidei obligatione necessario oritur, persuadere
Nobis volumus, noluisse obligationem, qua catholici Magistri ac
Scriptores omnino adstringuntur, coarctare in iis tantum, quae
ab infallibili Ecclesiae judicio veluti fidei dogmata ab omnibus
credenda proponuntur. Atque etiam Nobis persuademus, ipsos noluisse
declarare, perfectam illam erga revelatas veritates adhaesionem, quam
agnoverunt necessariam omnino esse ad verum scientiarum progressum
assequendum et ad errores confutandos, obtineri posse, si dumtaxat
Dogmatibus ab Ecclesia expresse definitis fides et obsequium
adhibeatur. Namque etiamsi ageretur de illa subjectione, quae fidei
divinae actu est praestanda, limitanda tamen non esset ad ea, quae
expressis, oecumenicorum Conciliorum aut Romanorum Pontificum, hujusque
Apostolicae Sedis decretis definita sunt, sed ad ea quoque extendenda
quae ordinario totius Ecclesiae per orbem dispersae magisterio
tanquam divinitus revelata traduntur, ideoque universali et constanti
consensu a catholicis Theologis ad fidem pertinere retinentur. Sed
cum agatur de illa subjectione, qua ex conscientia ii omnes catholici
obstringuntur, qui in contemplatrices scientias incumbunt, ut novas
suis scriptis Ecclesiae afferant utilitates, iccirco ejusdem Conventus
viri recognoscere debent, sapientibus catholicis haud satis esse,
ut praefata Ecclesiae dogmata recipiant ac venerentur, verum etiam
opus esse, ut se subjiciant tum decisionibus, quae ad doctrinam
pertinentes a Pontificiis Congregationibus proferuntur, tum iis
doctrinae capitibus, quae communi et constanti Catholicorum consensu
retinentur, ut theologicae veritates et conclusiones ita certae, ut
opiniones eisdem doctrinae capitibus adversae quamquam haereticae
dici nequeant, tamen aliam theologicam merentur censuram. Itaque haud
existimamus viros, qui commemorato Monacensi interfuere Conventui,
ullo modo potuisse aut voluisse obstare doctrinae nuper expositae
quae ex verae theologiae principiis in Ecclesia retinetur, quin immo
ea fiducia sustentamur fore, ut ipsi in severioribus excolendis
disciplinis velint ad enunciatae doctrinae normam se diligenter
conformare. Quae nostra fiducia praesertim nititur iis Litteris, quas
per Te, Venerabilis Frater, Nobis miserunt. Si quidem eisdem Litteris
cum summa animi Nostri consolatione ipsi profitentur, sibi in cogendo
Conventu mentem nunquam fuisse vel minimam sibi arrogare auctoritatem,
quae ad Ecclesiam omnino pertinet, ac simul testantur, noluisse, eumdem
dimittere Conventum, quin primum declararent summam observantiam,
obedientiam, ac filialem pietatem, qua Nos et hanc Petri cathedram
catholicae unitatis centrum prosequuntur. Cum igitur hisce sensibus
supremam Nostram et Apostolicae hujus sedis potestatem auctoritatemque
ipsi recognoscant, ac simul intelligant, gravissimum officium Nobis
ab ipso Christo Domino commissum regendi ac moderandi universam suam
Ecclesiam, ac pascendi omnem suum gregem salutaris doctrinae pascuis,
et continenter advigilandi, ne sanctissima fides ejusque doctrina
ullum unquam detrimentum patiatur, dubitare non possumus, quin ipsi
severioribus disciplinis excolendis, tradendis sanaeque doctrinae
tuendae operam navantes uno eodemque tempore agnoscant se debere et
religiose exsequi regulas ab ecclesia semper servatas, et obedire
omnibus decretis, quae circa doctrinam a Suprema Nostra Pontificia
auctoritate eduntur. Haec autem omnia Tibi communicamus, ac summopere
optamus, ut ea iis omnibus significes viris, qui in memorato Conventu
fuere, dum, si opportunum esse censuerimus, haud omittemus alia Tibi
et Venerabilibus Fratribus Germaniae Sacrorum Antistitibus hac super
re significare, postquam Tuam et eorumdem Antistitum sententiam
intellexerimus de hujusmodi Conventuum opportunitate. Demum pastoralem
Tuam sollicitudinem ac vigilantiam iterum vehementer excitamus, ut una
cum aliis Venerabilibus Fratribus Sacrorum in Germania Antistitibus,
curas omnes cogitationesque in tuendam et propagandam sanam doctrinam
assidue conferas. Neque omittas omnibus inculcare, ut profanes omnes
novitates diligenter devitent, neque ab illis se decipi unquam
patiantur, qui falsam scientiae libertatem, ejusque non solum verum
profectum, sed etiam errores tamquam progressus impudenter jactant.
Atque pari studio et contentione ne desinas omnes hortari, ut maxima
cura et industria in veram christianam et catholicam sapientiam
incumbant, atque, uti par est, in summo pretio habeant veros solidosque
scientiae progressus, qui, sanctissima ac divina fide duce et magistra,
in catholicis scholis habiti fuerunt, utque theologicas praesertim
disciplines excolant secundum principia et constantes doctrines, quibus
unanimiter innixi sapientissimi Doctores immortalem sibi nominis
laudem, et maximam Ecclesiae et scientiae utilitatem ac splendorem
pepererunt. Hoc sane mode catholici viri in scientiis excolendis
poterunt, Deo auxiliante, magis in dies quantum homini fas est,
noscere, evolvere et explanare veritatum thesaurum, quas in naturae et
gratiae operibus Deus posuit, ut homo postquam illas rationis et fidei
lumine noverit, suamque vitam ad eas sedulo conformaverit, possit in
aeternae gloriae claritate summam veritatem, Deum scilicet, sine ullo
velamine intueri, Eoque felicissime in aeternum perfrui et gaudere.
Hanc autem occasionem libentissimo animo amplectimur, ut denuo testemur
et confirmemus praecipuam Nostram in Te caritatem. Cujus quoque pignus
esse volumus Apostolicam Benedictionem quam effuse cordis affectu Tibi
ipsi, Venerabilis frater, et gregi tuae curae commisso peramanter
impertimus.

Datum Romae apud Sanctum-Petrum die 21 decembris anno 1863,
Pontificatus Nostri anno decimoctavo.

                                                           PIUS PP. IX.


II.

DECREES OF THE SACRED CONGREGATION OF INDULGENCES.

I. Various decrees of the Sacred Congregation of Indulgences declare
that more Plenary Indulgences than one may be gained by the same
person on the same day, provided that the conditions prescribed by
the Apostolical Indults be complied with. A decree of 29th February,
1864, supplies further important information on this subject. It lays
down that the Indulgences alluded to above are not only the current
Indulgences of Feasts, but also the Indulgences which any of the
faithful may gain, once a week, or once a month, on a day fixed by
himself. When the visitation of a church or a chapel is among the
conditions prescribed in order to gain a Plenary Indulgence, the
number of visits paid to the church must be the same as that of the
indulgences to be gained.

The decree runs as follows:

    DECRETUM.--_Congregationis S. Benedicti in Gallia._ In
    generalibus Comitiis Sacrae hujus Indulgentiarum Congregationis
    habitis die 29 Februarii, 1864, sequentia dubia per Joannem
    Baptistam Nicolas Monachum Congregationis Gallicae Sancti
    Benedicti proposita fuere.

    1. Cum ex diversis Decretis S. Congregationis Indulgentiarum
    jam liceat plures Plenarias Indulgentias eadem die lucrari,
    solutis scilicet conditionibus, quaeritur, an dictum Decretum
    respiciat solas Indulgentias in una die occurrentes propter
    festivitatem, vel potius etiam illas, quas unusquisque ob suam
    devotionem tali per hebdomadam aut mensem diei adfixerit?

    2. Qui Decreto ipso uti voluerit, an teneatur Ecclesiam
    vel publicum Oratorium visitare (quando nempe requiritur
    talis visitatio) totidem vicibus, quod sunt Indulgentiae
    lucrifaciendae?

    Et quatenus Affirmative,

    3. An Sufficiat, ut in una, eademque Ecclesia tot preces, seu
    visitationes repetantur, quot sunt Indulgentiae lucrandae quin
    de Ecclesia post quamlibet visitationem quis egrediatur, et
    denuo in eam ingrediatur?

    Hisce itaque ab Eminentissimis Patribus mature discussis,
    Votisque Consultorum perpensis, respondendum esse statuerunt Ad
    Primum, _affirmative_; ad Secundum, _affirmative_; ad Tertium
    _negative_.

    Datum Romae ex Secretaria S. Congregationis Indulgentiarum die
    29 Februarii 1864.

                F. ANTONIUS MARIA CARD. PANEBIANCO PRAEFECTUS.

                                         _A. Colombo Secretarius._

II. In order to gain the indulgence of the privileged altar, it is
required to say a _Requiem_ Mass with black vestments as often as the
Rubrics permit. Sometimes this cannot be done; for example, during
Exposition of the Blessed Sacrament, or when the Mass is to be said
in a church where the station is held, or where some Feast is being
celebrated. No account of such days having been taken in the General
Decrees, the doubt was raised whether in such cases the indulgence of
the privileged altar could be gained without saying a _Requiem_ Mass.
The following General Decree of the Sacred Congregation of Indulgences,
dated April 11, 1864, settles the point:

    DECRETUM.--_Urbis et Orbis._ Quamplures Romani Cleri
    Sacerdotes, ac praesertim Animarum Curatores dubium huic Sacrae
    Congregationi Indulgentiis Sacrisque Reliquiis praepositae
    enodandum proposuerunt: Utrum, scilicet, Sacerdos, celebrans
    in Altari Privilegiato legendo Missam de Festo Semiduplici,
    Simplici, Votivam, vel de Feria non privilegiata sive ratione
    expositionis Sanctissimi Sacramenti, sive Stationis Ecclesiae,
    vel alterius Solemnitatis, aut ex rationabili motivo fruatur
    privilegio ac si legeret Missam de Requie per Rubricas eo dic
    permissam?

    Sacra itaque Congregatio, quae habita fuit apud Vaticanas
    aedes die 29 Februarii, 1864, auditis Consultorum Votis,
    respondendum esse duxit _Affirmative, deletis tamen verbis_
    "aut ex rationabili motivo" _et facto verbo cum Sanctissimo_.
    Facta insuper per me infrascriptum ejusdem S. Congregationis
    Secretarium Sanctissimo Domino nostro relatione in Audientia
    diei 11 Aprilis ejusdem anni Sanctitas Sua Eminentissimorum
    Patrum sententiam benigne confirmavit.

    Datum Romae ex Secretaria ipsius S. Congregationis
    Indulgentiarum die 11 Aprilis, 1864.

                F. ANTONIUS MARIA CARD. PANEBIANCO Praefectus.

                                         _A. Colombo Secretarius._


III.

SECRET SOCIETIES.

The following letter will be read with interest by those who desire to
be accurately acquainted with the present legislation of the Church in
regard to secret societies. The bulls of Clement XII., Benedict XIV.,
Pius VII., and Leo XII., against freemasons, carbonari, and other
similar associations, are well known. However, controversies have
arisen as to the persons who incur the censures enacted in those bulls.
Some have asserted that members of a secret society contract no censure
unless the object or tendency of the society be both to undermine the
authority of civil government, and to destroy religion, and that at the
same time the members of the society be bound by oath to secrecy.

The decision of the Holy Office, confirmed by his present Holiness,
puts an end to all doubts on the question, and it is now decided that
all members of secret societies that are directed _either_ against the
state, _or_ against religion, whether bound by oath or not, incur the
penalties enacted against freemasons, etc., in the Papal constitutions:

  ILLME. ET REVME. DNE.

    Plura ad Sanctam Sedem delata sunt circa societatem quae
    appellatur Fratrum Feniorum, nec non circa aliam a Sancto
    Patritio nuncupatam, eaque supremæ Congregationi Universalis
    Inquisitionis submissa fuere, ut quid de illis sentiendum esset
    declararetur.

    Porro Sanctissimus Dominus Noster Pius IX. audito
    Eminentissimorum Inquisitorum suffragio, Amplitudini tuae
    notificandum mandavit Decretum Feriae IV., 5. Augusti,
    1846, quod sic se habet: "_Societates occultae de quibus in
    Pontificiis Constitutionibus sermo est, eae omnes intelliguntur
    quae adversus Ecclesiam vel gubernium sibi aliquid proponunt,
    exigant vel non exigant juramentum de secreto servando_".
    Voluit praeterea Sanctitas sua ut Tibi subjungeretur
    recurrendum esse ad Sanctam Sedem, et quidem omnibus adamussim
    expositis, si quae forte difficultates in applicatione
    praedicti Decreti quod alterutram e memoratis societatibus
    inveniantur.

    Precor Deum ut Te diu sospitem et incolumem servet. Romae ex
    Aedibus Sacrae Congregationis de Propaganda Fide die 7 Junii,
    1864.

                        Amplitudinis Tuae      Ad officia paratissimus,
                                                 AL. C. BARNABO, Praef.
                                               H. CAPALTI, Secretarius.

  R. P. D. PAULO CULLEN,
    Archiepiscopo Dubliniensi.



IV.

DECRETUM

                                ACHADEN.

    Reverendissimus Dominus Patritius Durcan Episcopus Achadensis
    in Hibernia exponens in sibi concredita Dioecesi a tempore
    immemorabili viguisse cultum Sanctae Attractae Virginis inter
    Sancti Patritii alumnas adnumeratae, a Sanctissimo Domino
    Nostro PIO PAPA IX. humillime postulavit ut, die XI. Augusti
    Sanctae Attractae recurrente memoria, a Clero Achadensi in
    Officio et Missa de communi Virginum recitari valeant cum
    oratione Lectiones secundi nocturni propriae, uti supra
    adnotantur, ex probatis legitimisque fontibus desumptae.
    Sanctitas porro Sua, referente subscripto Sacrorum Rituum
    Congregationis Secretario precibus clementer annuere dignata
    est; dummodo Festum Sanctae Attractae instituatur ritu duplici
    minori, Rubricae serventur, ac interim Episcopus Orator
    efficaci adhibita pastorali sollicitudine Fideles cohortari et
    excitare curet ad instaurandam in oppido Killareti Ecclesiam
    Sanctae Attractae solo aequatam, quo opere completo, preces
    iterari debent ad implorandam pro clero ejusdem oppidi
    elevationum ritus in Festo Sanctae Attractae. Contrariis non
    obstantibus quibuscumque.

  Die 28 Julii 1864.
      Locus [+] SIGILLI
          C. Episcopus Portuen. et S. Rufinae
            CARD. PATRIZI S. R. C. PRAEF.
                D. BARTOLINI, S. R. C. Secretarius.


         DIE XI. AUGUSTI IN FESTO SANCTAE ATTRACTAE, VIRGINIS,
DUPLEX.

    ORATIO.--Deus humilium fortitudo, qui ad promovendam inter
    paganos fidem, beatam Attractam Virginem tuam verbis et
    miraculis potentem effecisti, præsta ut cujus patrocinio
    juvamur in terris, ejus societatem consequamur in c[oe]lis. Per
    Dominum, etc.

                          IN SECUNDO NOCTURNO.

    _Lectio IV._--Hibernia, Sanctorum insula, divina virtute
    fecundata, vix orto fidei sole, innumera germina sanctitatis
    protulit. Imprimis vero castitatis liliis exornata est, unde
    et illustre Apostoli sui Patritii elogium promeruit: Quomodo,
    inquit, tota insula plebs Domini effecta est, et filii ejus
    ac filiæ Monachi et Virgines Christi esse videntur, et jam
    recenseri vix potest earum numerus quae improperia parentum
    ac persecutiones hilari animo sustinentes totas se religioni
    et Christo voverunt. Inter quas Patritii alumnas se virginum
    choro adjunxit Sancta Attracta, quae in Ultonia nobili genere
    nata est sed a prima ætate pompas ac divitias respuens saeculo
    renuntiavit, et vanitates hujus mundi nihili esse duxit ut
    Christi sponsa esse mereretur.

    _Lectio V._--Nondum adulta nobile certamen adversus Satanam
    ejusque illecebras inivit et votum castitatis emisit. Ut autem
    divinis rebus liberius vacaret, natale solum deserens fines
    Connaciæ petiit, ibique orationibus et jejuniis vacans tota in
    pietatis exercitia et virtutis studium incubuit. Hospitalitatis
    quoque gratia enituit et seipsam suasque opes in sublevandis
    indigentium miseriis alacriter impendit. Pauperes et ægrotos
    undequaque accedentes Christi charitate amplexa est et eosdem
    tum terrena ope sublevavit tum veris fidei thesauris divites
    effecit. Plures quoque ab iniquitatis semitis ad justitiæ legem
    convertit et a servitute idolorum adduxit ad colendum Dominum
    ac Deum Jesum Christum, immo miraculorum gloria illustris ejus
    sanctitatis fama longe lateque per totam insulam pervulgata est.

    _Lectio VI._--Inter innumera vero, quae a Sancta Attracta
    mire patrata narrantur, insigne imprimis miraculum est quo
    territorium Lugniae in provincia Connaciæ ab horrendo monstro
    liberavit. Tota siquidem illa regio belluæ hujus feritate
    devastata est, et incolae adeo terrore perculsi sunt ut a
    terribili ejus aspectu ad montes et cavernas confugerent.
    Attractam tandem supplices rogarunt ut in tanta afflictione
    opem sibi et auxilium ferre dignaretur. Respondit inclyta
    Virgo: potens est Deus, qui mundum ex nihilo creavit et hominem
    de limo terrae ad suam imaginem plasmavit, etiam regionem
    istam de tanta peste omnino liberare. Tunc genua flectens
    omni fiducia Deum precabatur: Antequam vero suis precibus
    finem apposuit, jam exauditæ sunt apud Dominum, et sæva bellua
    rugitus emittens et torvo collo in ipsam Sanctam irruens divina
    virtute interiit.




NOTICES OF BOOKS.


I.

  1. _Essays on the Origin, Doctrines, and Discipline of the Early
      Irish Church._ By the Rev. Dr. Moran, Vice-Rector of the
      Irish College, Rome. Dublin: Duffy, 1864, pp. 337.

  2. _History of the Catholic Archbishops of Dublin since the
      Reformation._ By the Rev. Dr. Moran, Vice-Rector of the Irish
      College, Rome. Vol. I., Part I. Introduction. Dublin: Duffy,
      1864, pp. 192.

There are two positions that command the whole field of Irish Church
history. The first is the original connection of the Irish Church
with the See of Rome; the second is that her hierarchy has remained
ever faithful to Rome, especially in the time of the Reformation.
Deny either of these, and the whole aspect of our ecclesiastical
history is immediately changed. The supernatural virtues that spring
from Catholicism nowhere had a fresher bloom than in Ireland. Faith,
and hope, and charity, and love for the evangelical counsels were in
a special degree the ornaments of the nation which, Saint Patrick
tells us in his _Confessions_, "had been bestowed upon him by the
charity of Christ". The schools of Ireland, her art, her literature,
her laws, her social customs, all felt the influence of the intense
religious feeling that existed throughout the land. The Irish monastic
superiors, says a lively French writer, aimed at making their monks
saints, and were surprised to find them become poets likewise. Now
this rich superabundance of spiritual blessing, as it was the fruit of
union with Rome, so also ought it be traced back to Rome as its source
under God. And the more marvellous its richness, the more striking the
necessity of being able to show that it has come to us through Saint
Peter. Besides, all these graces were, if we may use a theological
expression, _gratiae gratis datae_, as well as _gratum facientes_. They
were given to the Irish Church not only to make her the glad mother of
saints, but also, and in a singular manner, for the benefit of others.
It is, we think, impossible not to recognize in the history of the
Irish Church, both ancient and modern, this missionary character. Her
cloisters had the gift of sanctity; but did not the odour of this very
sanctity draw to her shores crowds of foreign ecclesiastics--Egyptian,
Roman, Italian, French, British, and Saxon? Her schools had the gift
of wisdom; but did not this wisdom cry out to the men beyond the seas
to come and buy of it without price? Where was the bishop's throne
encircled by a more dense crown of Priests and Levites than in
Ireland? and was it not that many of them might be spared for those
places abroad where the little ones were asking for bread, and there
was none to break it to them? The flower of her youth thronged her
monasteries; she took them to her bosom as children, that she might
make them fathers; and among the monks of the West what fathers were
more fruitful of good? And in our own day let England, and Scotland,
and Australia, and America, and Africa, and India, tell what part
Providence has assigned to the Irish Catholics in that wonderful growth
of Catholicism which refreshes the heart in these days of indifference
and infidelity. To Ireland may well be applied the words used by Saint
Gregory Nazianzen, of the Constantinople of the fourth century, when
he calls it "the bond of union between the east and west, to which the
most distant extremes from all sides come together, and to which they
look up as to a common centre and emporium of the faith". This being
the case, it becomes a cardinal point to show the unbroken connection
between Rome and Ireland through all the chequered course of our
history. If she be not sent, how shall she preach?

This central truth is the subject of Dr. Moran's two books, although
under a different aspect in each. He could not have rendered better
service to our Church than by establishing so clearly and firmly as
he has done, that Saint Patrick had his mission from Rome, and that
the Irish Church was never merged in the so-called Church of the
Reformation. Under any circumstances, such a work would be entitled
to our gratitude. But the exceptional circumstances of the times were
such as to make its appearance a real necessity. Dr. Todd, of Trinity
College, in his _Memoir of Saint Patrick_, added his honoured name
to the list of those who deny that Saint Patrick's mission to our
island had any connection with, or sanction from, the Roman Pontiff,
Celestine. In his preface to the same work he lays down the theory that
the new Irish Church, which was long in opposition to the church of the
English Pale, at last combined with it in embracing the reformed creed.
In face of such assertions, coming from such a source, and which, as
we have seen, strike at the very heart of our ecclesiastical glory, we
had need of a work conceived in good temper, executed with scholarly
precision, and giving proof as well of extensive acquaintance with
our ancient records, as of critical skill in their interpretation.
These qualities we find in Dr. Moran's works. In addressing himself to
his task, he starts from the principle, that as being a question of
facts, it must be discussed on its intrinsic merits, and decided by the
mere authority of historical records and critical arguments. To this
principle he carefully adheres to the close.

The work which we have placed first on our list contains three essays.
The first treats of the origin of the Irish Church and of the labours
of Saints Palladius and Patrick; the second, of the Blessed Eucharist;
the third, of the Blessed Virgin. The first essay is divided into
three parts. Part I. treats of Saint Palladius and Saint Patrick, and
is divided into four chapters respectively headed: Mission of Saint
Palladius; general sketch of Saint Patrick's history; Saint Patrick's
connection with Saint Germanus; Saint Patrick's mission from Rome. In
Part II. various modern theories respecting Saint Patrick are reviewed
and refuted. Chapter i. refutes Dr. Ledwich's theory that Saint Patrick
never existed; chapter ii. refutes the statements of Sir William
Betham, that Saint Patrick lived long before A.D. 432, and of Usher,
that Ireland possessed a hierarchy long before Saint Patrick's time;
chapter iii. examines Dean Murray's theory, that Saint Patrick had no
mission from Rome; chapter iv. refutes the opinion of Dr. Lanigan,
that Saint Patrick died A.D. 465, and then Dr. Petrie's conjecture,
that our ancient writers have so blended together the acts of two
Saint Patricks, that it is no longer possible to say which belongs to
the Apostle Patrick; chapters v. vi. vii. deal with Dr. Todd's theory
reduced to three heads:--1. that Saint Palladius was not a Roman
deacon; 2. that Saint Patrick did not commence his apostolate until
A.D. 440; 3. that Saint Patrick received no mission from Rome. Part
III. sets before us the sentiments of the early Irish Church regarding
Rome. Three classes of witnesses are called, in as many chapters, to
testify that the ancient Irish acknowledged with filial reverence
the divinely given authority of the Holy See. First come the ancient
writers, next the canons which regulated the discipline of the Church,
then the Irish saints who gave evidence of their sentiments by their
pilgrimages to Rome, and by their appeals to the supreme power of Saint
Peter's chair.

The second essay treats of the teaching of the ancient Irish Church
regarding the Blessed Eucharist. That Christ is really present and
offered on our altars for the living and the dead, was held by our
Christian fathers as tenaciously as by their Catholic children of
to-day. The documents which illustrate this point are arranged by
Dr. Moran under the following heads:--1. Liturgical treatises; 2.
Penitentials and other records; 3. the words and practice of the early
saints; 4. the ancient writers cited by Protestants as favourable to
the reformed doctrine. The examination of these witnesses occupies four
chapters.

In the third essay Dr. Moran brings conclusive testimony to show that
devotion to the Blessed Virgin was part of the primitive teaching. He
alludes to the beautiful prayer of Saint Colgu which we have been
enabled, at page 4, to present in full to our readers.

The work is closed by various appendices, each dealing with some one
monument of sacred antiquity. In these appendices the reader will find,
together with a valuable mine of precious information, the following
documents, either whole or in part:--an old Irish tract on the various
liturgies referred by Spelman to about A.D. 680, the Penitentials of
Saint Cummian, Saint Finnian, Saint David, Saint Gildas, and Saint
Columbanus; the canons of Adamnan, the Synodus Sapientium, the Bobbio
Missal, the Profession of Faith by Saint Mochta, of Louth, of the fifth
century, the sixth canon of Saint Patrick, the Irish synod of A.D. 807,
and various hymns from the Bangor Antiphonarium.

The second of Dr. Moran's books noticed above is the introduction
to a larger work which we hope soon to see published, the _History
of the Catholic Archbishops of Dublin since the Reformation_. This
introduction is intended to prepare the reader for that history by
describing the first attempts to root out the ancient religion of
Ireland, the unworthy arts by which the Catholic Church was assailed,
and the evil effects of the Reformation. It also gives a sketch of the
persecutions in Ireland under Henry VIII. and Queen Elizabeth. The
whole is divided into four chapters. Chapter i. treats of the first
efforts of the English government to introduce the Reformation into
Ireland; chapter ii. of the appointment of Hugh Curwin to the see of
Dublin, and his apostacy; chapter iii. of the vacancy of the see after
the apostacy of Curwin, and how the diocese was administered until the
end of the sixteenth century; chapter iv. of the persecution of the
Irish Catholics during the reign of Elizabeth. In the appendix Dr.
Moran shows from the Consistorial Acts and other genuine sources, that
the succession of our Irish Catholic bishops has remained unbroken.
The immense value of such an appendix will best be recognized when we
recall to mind the confident statements to the contrary continually
put forward by Protestant writers. The late Protestant Dean of Ardagh
asserts that the bishops, with the exception of two, and all the
priests embraced the Reformation. The Hon. and Rev. A. Percival, in _An
Apology for the Doctrine of Apostolical Succession_, states that "at
the accession of Queen Elizabeth, of all the Irish bishops, only two
were deprived, and two others resigned on account of their adherence
to the supremacy of the See of Rome. The rest continued in their sees;
and from them the bishops and clergy of the Irish Church derive their
orders.... This has never been disputed". Dr. Mant, the Protestant
bishop of Down and Connor, attempts to prove statistically that the
Irish hierarchy adopted the Reformation. On this, his chosen ground of
statistics, he is met by Dr. Moran, who shows that he omits three sees
occupied by Catholic bishops, viz.: Mayo, Ross, and Kilmacduagh; that
he falsely supposes Armagh to have been vacant after Dr. Dowdal's death
in 1558, until Adam Loftus' consecration in 1561, whereas Dr. Donatus
Fleming had been appointed in February, 1560, and was then in actual
possession of the see; that seven other sees, whose occupants were _not
known_ to Dr. Mant, were, nevertheless, held by canonically appointed
prelates, viz.: Kilmore, Dromore, Raphoc, Derry, Kilfenoragh, Killala,
Achonry; that the eleven sees vacated by death retained beyond a doubt
the Catholic succession. Dr. Mant's opinions as to the other sees are
carefully examined, and the result of the whole investigation is to
establish triumphantly against Dr. Todd and Dr. Mant, that, "so far
from the old clergy of Ireland having _merged_ into the reformation of
Elizabeth, the succession of the Catholic hierarchy remained unbroken".


II.

  _The Ancient Church of Ireland: A few Remarks on Dr. Todd's
      Memoir of the Life and Mission of Saint Patrick, Apostle of
      Ireland._ By Denis Gargan, D.D., Professor of Ecclesiastical
      History in the Royal College of Saint Patrick, Maynooth.
      Dublin: Duffy, 1864, page 120.

In this work Dr. Gargan reviews and refutes some of the opinions
advanced by Dr. Todd in his _Memoir of Saint Patrick_. He selects six
of these opinions as specially deserving of animadversion. 1o. That
Diocesan jurisdiction did not exist in Ireland before the twelfth
century; and under this head he examines the inferences drawn by Dr.
Todd from the testimonies of Saint Anselm, Saint Bernard, the enactment
of the English Synod of Cealcythe, and the authority of Bycus. 2o.
That the Irish Church underwent decline during the sixth and seventh
centuries. For this opinion Dr. Todd adduces as _abundant evidence_, 1.
a prophecy put into the mouth of Saint Brigid by Aumchad, or Animosus,
in his life of that saint; 2. the testimony of the Abbess Hildegardis,
in her _Life of Saint Disibod_, or _Disen_, Abbot of Disemberg; 3. the
_Life of the Gildas_, in which startling charges are brought against
the Irish Church. Dr. Gargan shows in detail how far these testimonies
are from being abundant evidences on which to ground so serious a
charge. 3o. That Saint Patrick and other early saints of Ireland were
not free from superstition. As proof of this, Dr. Todd cites the
_Confession of Saint Patrick_, his Lorica, and his toleration of pagan
superstitions. The second order of saints, according to Dr. Todd,
"were unable to divest themselves of the old superstitions of their
race". These proofs are severally overthrown by Dr. Gargan. 4o. That
Saint Patrick was illiterate and ignorant, and that the story of his
education under Saint Germanus is false. _Saint Patrick's Confession_
is the principal argument adduced to prove the first assertion, and
the absence of all allusion to Saint Germanus in the Confession and in
the _Hymn of Secundinus_ is the reason for the second. 5o. That Saint
Patrick had no commission from Pope Celestine. Under the head of Dr.
Todd's negative arguments, Dr. Gargan examines the silence observed
about the mission from Rome:--1. in the _Confessions_, and the _Epistle
to Coroticus_; 2. in the _Hymn of Saint Sechnall, or Secundinus_;
3. in the _Hymn of Saint Fiacc_; 4. in the _Life of Saint Patrick_
in the Book of Armagh. Under the heading, "Dr. Todd's Chronological
Difficulties against the Roman Mission of Saint Patrick", the author
refutes the arguments drawn from various sources to show that Saint
Patrick did not commence his apostolic life in Ireland before A.D.
440, wherefore, Pope Celestine having died A.D. 432, the mission from
Rome cannot be admitted. Finally, 6. the incompleteness of the memoir
is brought as a charge against its author. "With all that Dr. Todd has
written concerning our apostle, we are left strangely at a loss to know
whether the form of Christianity which he introduced into our island
in the fifth century was in harmony or at variance with Catholicity
as then prevailing in the east and west, and as still prevailing in
all churches in connection with the chair of Peter" (page 107). This
is a grave charge indeed, and we agree with the learned professor in
believing that it seriously interferes with the claims which Dr. Todd's
work has to be considered a guide in the questions that every now and
then are agitated concerning the Irish Church. In the face of this
well-grounded charge of incompleteness, how can the _Press_ say that
"no one will be qualified to do justice to that vexed and intricate
question, who has not made himself master of the facts connected with
the early institution of that Church, of which Dr. Todd has shown
himself the truthful and laborious expositor"?


III.

  _De residentia beneficiatorum, Dissertatio historico-canonica,
      quam ad gradum doctoris sacrorum canonum in academia
      Lovaniensi consequendum, conscripsit Ludovicus Henry, juris
      canonici Licentiatus._ Lovanii, 1863 (238 pp).

This book contains eight chapters. The two first treat of general
principles, and the remaining chapters discuss how far residence is
obligatory upon cardinals, bishops, canons, parish priests, curates,
and those holding simple benefices. Each chapter is ordinarily
divided into two parts; the first treats of the ancient discipline,
the second of modern discipline, such as the Council of Trent and
the Apostolical Constitutions have made it. Dr. Henry has consulted
good authorities: Thomassinus for the ancient law; the Decrees of the
Sacred Congregations and the Roman Canonists have furnished him with
principles to solve the various cases to which modern discipline has
given rise. We omit to notice the obligations of cardinals, bishops,
and canons in the matter. As to parish priests, the author has
carefully made a collection of the decisions regarding their obligation
to reside in their parishes. We shall be satisfied with citing such as
bear upon really doubtful cases.

    1. An Parochi, qui nocturno caeteroquin tempore resident apud
    suas ecclesias, possint, celebrata summo mane missa in dictis
    ecclesiis, se conferre ad civitatem, et in ea diurno tempore
    totius vel majoris partis anni commorari, licet apud dictas
    ecclesias adsint eorum substituti? Resp. _Negative_.

    2. An parochus villae, in qua non est alius sacerdos, etiamsi
    nullus infirmetur, sine episcopi licentia, gratis ubique
    concedenda, abesse possit a parochia per duos, vel tres dies,
    nullo idoneo relicto vicario? Resp. _Negative_.

    3. An saltem abesse possit a mane usque ad vesperas, et quid
    si hoc semel in hebdomada evenerit. Resp. _Affirmative dummodo
    non sit die festo, et nullus adsit infirmus et raro in anno
    contingat_.

    4. Sacra Congregatio censuit parochum nec posse per hebdomadam
    abesse non petita, vel non obtenta licentia, etiam relicto
    vicario idoneo ab ipso Ordinario approbato.

"Dr. Henry's book" (says the editor of the _Analecta_, from which
work we have drawn our notice of the work), "is valuable on account
of its exactness and clearness. He has neither omitted nor treated
superficially any important question, especially in the chapters
concerning the residence of bishops and parish priests".


IV.

  _Monumenta Vetera Historiam Hibernorum et Scotorum illustrantia
      ex Vaticani, Neapolis et Florentiae tabulariis depromsit,
      et ordine chronologico edidit_, A. Theiner. Romae: Typis
      Vaticanis, 1864.

We must be satisfied with the bare announcement of this work in our
present number. We hope to speak of Father Theiner's volume at greater
length on another occasion. In the paper on the See of Ardagh in the
Sixteenth Century, our readers have one proof of the great value of
this publication.


V.

  _Dionysii Petavii Opus de Theologicis Dogmatibus._ A J. B. Thomas
      in Seminario Verdunensi Theologiae Professore, recognitum
      et annotatum. Tomus I. Barri-Ducis, typis et sumptibus L.
      Guérin, 1864. In 4o, xviii. 629 pp. and portrait.

There are at this moment two editions of _Petavius_ in the press in
France--M. Vives, at Paris, and M. Guérin, at Bar-le-duc, being both
engaged in the same work. The first volume contains, in addition to
the Prolegomena, the first seven books of the treatise, _De Deo Deique
proprietatibus_. The edition will be complete in eight volumes, at the
cost of 8fr. 50c. per volume. It is a reproduction of the edition by
Zaccaria, Venice, 1757. The short notes by the editor, the type, and
the paper, are very satisfactory.


VI.

  _Dissertations, Chiefly on Irish Church History._ By the late
      Rev. Matthew Kelly, D.D., Professor, Maynooth College, and
      Canon of Ossory. Edited by the Rev. D. M'Carthy, D.D. Dublin:
      Duffy. 1864. xiii. 448.


VII.

  _Tractatus juridico-canonicus de irregularitatibus_; auctore Fr.
      E. A. Boenninghausen, juris utriusque Doctore et Presbytero
      Curato. Cum permissu R. D. Episcopi Monasteriensis,
      Monasterii. Typis et sumptibus, Theissengianis, 1863.

The first part of this work, _De Irregularitatibus in genere_, treats
of the following six points in as many chapters: 1o. Importance of the
subject; 2o. on the idea of irregularity and incapacity; 3o. on the
word irregularity, and its division into different species; 4o. of the
efficient cause of irregularity; 5o. of its effects, with regard to
Holy Orders and to Benefices; 6o. on dispensations from irregularities.
The second part, entitled _De irregularitatibus ex delicto_, deals
with irregularities arising--1o. from any defect occurring in baptism;
2o. from heresy, schism, and apostacy; 3o. from the violation of
excommunications, suspensions, and interdicts; 4o. from the exercise of
any of the sacred orders without having received that order. Here ends
the first part. "This work", says the learned Bouix, "appears to us to
be solid, methodical, and sufficiently complete. We have not as yet
examined it with sufficient attention to be able to pronounce judgment
on the perfect doctrinal exactness of its details; but we here thought
it our duty to bring it under the notice of the clergy, and especially
of professors in colleges".




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